i.;J 


Columbia  ®nit)er^itp 


LIBRARY 


PURCHASED  FROM 
THE 

WILLIAM  C.   SCHERMERHORN 
MEMORIAL  FUND 


THE 

VISIBLE  CHURCH 

HER  GOVERNMENT,  CEREMONIES, 
SACRAMENTALS,  FESTIVALS 
-  .  .  AND  DEVOTIONS 

A  COMPENDIUM  OF 
"THE  £T.'rEllNAi.S  OK  TUS  (;ATH0LIC  CHURCH" 

BY 

Rt.  Rev.  JOHN  F.  SULLIVAN,  D.D. 

WITH   120   ILLUSTEATIONS 
rEOM  PEN   DRAWINGS   BY   THE   ATJTHOB 

A  TEXT-BOOK  FOR  CATHOLIC  SCHOOLS 
Fifth  Edition,  Revised 


NEW  YORK 

P.    J.    KENEDY    &    SONS 

P0BLISHEES  TO  THE  HOLY  APOSTOLIC  SEE 


AIHIL  obstat; 


IMPBIMATUB: 


AETHTJETJS   J.    SCANLAN,    S.T.D. 

Censor  Librorum 

Patbitius  J.  Hayes,  D.D. 

Archiepiscopus  N eo-Eboracensis 


Neo-Eboeaci 

die  5,  Aprilis  1921. 


o7- 


->  Z^.^  "~7 


a 


33£ 
Su54- 


Copyright,  1920,  1922,  by 
P.  J.  Kenedy  &  Sons,  New  Yobk 


Printed  in  U.  S.  A. 


CONTENTS 

PART  I.-THE  GOVERNMENT  OF  THE  CHURCH.     ^^^^ 

Lesson     i.    The  Pope   •••••••*'  \ 

Lesson     2.    The  Cardinals  and  the  Roman  Court  6 

Lesson     3-     Bishops. — I 

Lesson     4-     Bishops.— II ^  *      '      *  ^1 

Lesson     5.    Monsignors  and  Diocesan  Clergy     .  lO 

p^Ur  II.— THE  RELIGIOUS  STATE. 

Lesson    6.     Religious  Communities.— I       *     *     *  ^! 

Lesson     7.     Religious  Communities.— II      ...  2b 

Lesson     8.     Religious  Life  for  Women.— I     .     •  3i 

Lesson    9.    Religious  Life  for  Women.— II    .     •  35 

PART  III.— THE  SACRAMENTS. 

Lesson  10.    The  Ceremonies  of  Baptism    ...  39 

Lesson  ii.    The  Sponsors  in  Baptism   ....  44 

Lesson  12.    The  Ceremonies  of  Confirmation     .  47 

Lesson  13.    The  Confession  of  Sins       ....  5i 

Lesson  14.    The  Ceremonies  of  Extreme  Unction  55 
Lesson  15.    The  Ceremonies  of  Holy  Orders.— I. 

The  Tonsure  and  Minor  Orders    .  59 
Lesson  16.    The  Ceremonies  of  Holy  Orders.— II. 

Subdeaconship  and  Deaconship      .  63 
Lesson  17.    The  Ceremonies  of  Holy  Orders.— III. 

The  Priesthood ^7 

Lesson  18.    The  Ceremonies  of  Matrimony  .     ^  70 

Lesson  19.    The  Marriage  Laws.— 1 74 

Lesson  20.    The  Marriage  Laws. — II 78 

Lesson  21.    The  Marriage  Laws. — III.       ...  o^ 

c  •  • 

lU 


IV 


CONTENTS 


PART 

Lesson  22. 
Lesson  23. 
Lesson  24. 

Lesson  25. 

Lesson  26. 

Lesson  27. 

Lesson  28. 

Lesson  29. 
Lesson  30. 


IF.— THE  HOLY  SACRIFICE  OF  THE  MASS. 

PACK 

The  Mass. — 1 86 

The  Mass. — II 90 

The  Growth  of  the  Mass. — I. 

From  the  Beginning  to  the  Gloria!      92 

The  Growth  of  the  Mass. — II. 

From  the  Collects  to  the  Creed     .       95 

The  Growth  of  the  Mass. — III. 
From  the  Offertory  to  the  Hanc 
Igitur ,     100 

The  Growth  of  the  Mass. — IV. 
From    the    Consecration    to    the 
Pater  Noster ,     103 

The  Growth  of  the  Mass. — V. 

From  the  Agnus  Dei  to  the  End    .     107 

The  Requisites  for  the  Mass. — I.    .      no 

The  Requisites  for  the  Mass. — II.  .     115 


PART  v.— THE  SACRAMENTALS. 

Lesson  31.  The  Sign  of  the  Cross     .     .     .     .  119 

Lesson  32.  The  Cross  and  the  Cruciflx  .     .     ,  121 

Lesson  33.     Holy  Water 125 

Lesson  34.     Vestments — 1 129 

Lesson  35.     Vestments. — II 132 

Lesson  36.    Vestments. — III 136 

Lesson  37.  The  Way  of  the  Cross     ....  139 

Lesson  38.    The  Rosary 142 

Lesson  39.     Scapulars. — 1 148 

Lesson  40.  Scapulars. — II.  The  Scapular  Medal  152 

Lesson  41.    The  Holy  Oils i55 

Lesson  42.     Candles i59 

Lesson  43.  Church    Bells — The    Angelus    and 

the  Regina  Cceli 162 


CONTENTS 


PAGE 


Lesson  44.     The   Agnus    Dei,   Religious   Medals, 

Blessed  Cords 166 

Lesson  45.    Ashes,  Palms,  Incense 170 


PART  VI.— THE  ECCLESIASTICAL  YEAR. 


Lesson 
Lesson 

Lesson 

Lesson 


46. 
47- 

48. 
49. 


The  Church's  Calendar. — I    . 
The  Church's  Calendar. — II 

Festivals  of  the  Year     . 
The  Church's  Calendar. — III 

Festivals  of  the  Year,  continued 
Lent  and  Holy  Week  .... 


174. 
177 

180 
184 


PART  VIL—THE  CHURCH'S  BOOKS. 

Lesson  50.     The  Catholic  Bible igi 

Lesson  51.     The     Missal,     The     Breviary,    The 

Ritual 194 

PART  nil. —SERVICES  AND  DEVOTIONS. 

Lesson  52.     Devotions  in  Honor  of  the  Blessed 

Sacrament 198 

Lesson  53.     Devotions   in   Honor  of  the  Sacred 

Heart 202 

Lesson  54.     Services  for  the  Dead 205 

Lesson  55.     Our  Daily  Prayers 209 

Lesson  56.     Litanies. — 1 213 

Lesson  57.     Litanies. — II 217 

Lesson  58.    The  Churching  of  Women    .     .     .  219 

Lesson  59.     Church  Music 221 

Lesson  60.     Psalms,  Canticles  and  Hymns      .      .  225 

PART  IX.— ART  AND  ARCHITECTURE 

Lesson  61.     Christian  Symbols. — 1 231 

Lesson  62.     Christian  Symbols. — II.       ....  234 


vi  CONTENTS 

PAGE 

Lesson  63.     Christian  Symbols. — III 237 

Lesson  64.     Church  Buildings  and  Their  Parts. 

— 1 242 

Lesson  65.     Church  Buildings  and  Their  Parts. 

—II 245 

PART  X.— MISCELLANEOUS. 

Lesson  66.     Religious  Societies 250 

Lesson  67.     Fasting  and  Abstinence      ....  254 
Lesson  68.     The  Invocation  and  Canonization  of 

Saints 257 

Lesson  69.     Images,    Relics,    Pilgrimages,    Indul- 
gences.   Jubilees 260 

Lesson  70.     Rites  Used  in  Catholic  Worship      .  265 


PREFACE 

THE  CATHOLIC  CHURCH  is  a  Visible  Church 
— a  society  existing  among  men  and  instituted  by 
God,  and  worshipping  Him  with  external  observ- 
ances which  have  been  developed  into  a  complex 
ritual.  Her  liturgy  is  a  grand  and  harmonious  mani- 
festation of  man's  homage  to  his  Creator.  Its 
ceremonies  and  devotions  are  the  growth  of  centu- 
ries. The  essentials  of  our  Church's  worship  have 
been  embellished  with  a  wealth  of  ritual  practices, 
of  which  each  detail  is  symbolic  of  the  purpose  for 
which  that  worship  is  offered. 

In  the  training  of  our  Catholic  youth,  up  to  the 
present  time,  little  attempt  has  been  made  to  impart 
instruction  as  to  the  history  and  meaning  of  the 
practices  which  have  been  embodied  in  the  Church 's 
majestic  ritual.  The  doctrinal  part  of  Catholicism 
has  been,  as  a  rule,  well  taught  in  our  Catholic 
schools.  There  are  several  excellent  catechisms  of 
Christian  doctrine,  arranged  serially  from  the  sim- 
ple elementary  text-book  for  the  small  child  to  the 
advanced  manual  for  high-school  classes.  But  there 
has  been  a  long-felt  need  of  a  book  which  would  be 
a  supplement  to  these  doctrinal  catechisms — a  book 
which  would  give,  in  a  form  adapted  to  the  class- 
room, a  thorough  explanation  of  the  external  prac- 
tices of  our  Church ;  that  is,  her  government,  clergy, 
religious  communities,  sacramentals,  ceremonies, 
festivals  and  devotions. 

The  present  work  is  intended  to  supply  this  need. 

•  • 

Vll 


viii  PREFACE 

It  is  a  re-arrangement  of  '"The  Externals  of  the 
Catholic  Church,"  by  the  same  author.  It  is  more 
than  a  mere  elementary  treatise.  It  embodies  a 
fairly  complete  and  detailed  explanation  and  history 
of  all  that  makes  our  Church  a  Visible  Church. 

As  will  be  seen  by  consulting  its  pages,  it  is  not 
intended  for  the  use  of  beginners.  It  is  a  manual 
for  advanced  classes.  It  has  been  arranged  to  pro- 
vide abundant  matter  for  a  half-year  academic 
course  (seventy  lessons,  sufficient  for  a  term  of  four- 
teen weeks),  for  a  full  year  if  classes  are  held  three 
times  a  week,  or  for  a  two-year  course  in  a  Sunday 
school.  It  may  be  used  advantageously  after  the 
completion  of  a  course  in  any  higher  catechism. 

The  typography  has  been  carefully  planned  to 
aid  both  the  student  and  the  teacher.  Important 
facts  are  emphasized  by  large  type,  italics,  etc.; 
explanatory  matter  and  minor  details  are  in  smaller 
type.  The  pronunciation  of  all  foreign  words  is 
given  in  foot-notes,  and  adequate  illustrations  are 
provided.  To  each  lesson  numbered  questions  are 
appended,  and  these  are  so  worded  as  to  call  usually 
for  very  short  answers. 

It  is  the  hope  of  the  Author  that  this  work  may 
be  an  instrument  for  the  imparting  of  knowledge 
as  to  the  history  and  details  of  the  externals  of  our 
Church.  How  little  is  known,  even  by  fairly  well- 
informed  Catholics,  concerning  the  meaning  and  the 
development  of  the  practices  which  have  been  em- 
bodied in  the  Church's  ritual!  They  assist  at  her 
services,  they  receive  her  sacraments,  they  use  her 
sacramentals ;  but  they  are  usually  unable  to  explain 
why  her  services  are  as  they  are,  and  when  they 
were  introduced — why  the  sacraments  are  admin- 
istered with  certain  ceremonies,  and  when  these 


PREFACE  ix 

came  into  use — why  the  Church  sanctifies  this  thing 
or  that  and  calls  it  a  sacramental,  and  when  she 
began  to  do  so. 

This  book  is  intended  to  teach  the  why  and  the 
when. 

This,  the  second  edition  of  The  Visible  Church, 
has  been  entirely  re-set,  and  has  been  improved  in 
many  details.  Numerous  minor  changes  have  been 
made,  tending  towards  greater  accuracy  and  com- 
pleteness, and  new  matter  has  been  added  in  several 
places.  It  is  hoped  that  these  alterations  will  ren- 
der The  Visible  Church  more  useful  than  ever  for 
our  schools  and  for  the  diffusion  of  knowledge  con- 
cerning the  practices  of  our  Church. 

John  F.  Sullivan. 
Central  Falls,  R.  I. 


THE  VISIBLE  CHURCH 

PART  I 
THE  GOVERNMENT  OF  THE  CHURCH 

Lesson  1 

TEE  POPE 

The  Hierarchy.  The  Catholic  Church  is  a 
society  instituted  by  Jesus  Christ  to  teach  God's 
truth  to  men.  Like  other  societies,  it  has  a  govern- 
ment. This  is  known  as  the  hierarchy,  from  the 
Greek,  meaning  priestly  rule. 


All  the  grades  of  the  hierarchy  form  the  clergy,  mean- 
ing "the  chosen  ones." 

Through  the  sacrament  of  Holy  Orders  the  hierarchy 
receives  its  power  of  offering  public  worship,  of  adminis- 
tering most  of  the  sacraments,  and  of  instructing  the 
faithful;  and  it  is  therefore  known  as  the  Hierarchy  of 
Order.  It  possesses  also  the  power  of  making  laws  and 
of  ruling  the  faithful;  and  it  is  therefore  known  as  the 
Hierarchy  of  Jurisdiction. 

By  divine  institution,  a  hierarchy,  consisting  of  Bishops, 
priests,  and  ministers  was  set  up  in  the  Church.  Of  the 
Bishops,  one,  the  Bishop  of  Rome,  was  made  by  Christ 
Our  Lord  the  head  of  the  whole  Church.  The  Bishop 
has  the  fullness  of  the  priesthood  and  only  he  can  per- 
form certain  acts,  such  as  ordaining  others  to  the  Sacred 
Ministry.    The  priest  cannot  ordain  nor,  except  in  certain 

1 


2  THE  VISIBLE  CHURCH 

instances,   Confirm.     The  Minor  Orders  are  of  ecclesias- 
tical institution. 

The  Pope.  The  supreme  ruler  of  the  Church 
on  earth  is  the  Pope,  who  is  the  Bishop  of  Rome, 
the  successor  of  St.  Peter  in  that  see.  He  has  author- 
ity over  all  Catholics.  None  of  his  power  is  derived 
from  any  one  but  God,  and  he  is  responsible  to  no 
human  being. 

The  Pope's  Powers.  1.  He  may  make  laws 
for  the  whole  Church  and  for  any  part  of  it.  2.  He 
can  inflict  censures  (such  as  excommunication)  on 
any  one.  3.  He  can  reserve  to  himself  the  power  of 
absolving  from  sins.  4.  He  alone  can  make,  sup- 
press and  divide  dioceses,  and  approve  new  religious 
orders,    5.  He  can  dispense  from  any  vow. 

His  Infallibility.  The  Pope  is  infallible  in 
matters  of  faith  and  morals ;  that  is,  when  he  defines 
a  doctrine  of  faith  or  morals  to  be  held  by  the 
whole  Church,  he  speaks  without  error  or  the  possi- 
bility of  error. 

The  Pope  is  preserved  from  error  when  he  is  acting 
as  teacher  and  lawgiver  for  the  whole  Church,  for  then 
he  is  infallibly  guided  by  the  Holy  Ghost,  the  Spirit  of 
Truth,  Who  abides  with  the  Church  forever. 

His  Election.  The  papacy  is  an  elective  mon- 
archy. If  a  Pope  dies  or  resigns  his  office,  his  suc- 
cessor is  chosen  by  vote  of  the  cardinals. 

A  Pope  does  not  nominate  his  successor.  The  election  by 
the  cardinals  was  decreed  by  Pope  Nicholas  II,  in  1059; 
in  earlier  times  the  Popes  were  chosen  by  the  clergy  and 
people  of  Rome.     The  meeting  of  the  cardinals  for  the 


THE  POPE  3 

election  is  called  a  conclave  (Latin,  cum  clavi,^  with  a  key) 
because  they  are  locked  in  until  the  election  is  over.  This 
practice  goes  back  to  the  twelfth  century. 

Until  recently,  certain  governments,  especially  Austria 
and  Spain,  were  allowed  to  protest  against  the  election 
of  some  proposed  candidates.  This  was  known  as  the 
Power  of  Veto  .^    It  is  no  longer  permitted. 

A  two-thirds  vote  is  required.  When  a  candidate  has 
received  this  and  has  manifested  his  willingness  to  accept 
the  office,  he  thereby  becomes  Pope  at  once,  needing  no 
consecration.  If  he  were  not  already  a  bishop,  he  would 
be  afterwards  consecrated  like  other  bishops,  but  he  is 
Pope  from  the  moment  of  his  election. 

Strictly  speaking,  any  male  Catholic  who  has  come  to 
the  age  of  reason  may  be  elected  Pope — even  a  married 
layman.  But  for  more  than  five  hundred  years  the  choice 
has  fallen  in  every  instance,  upon  a  cardinal. 

The  coronation  of  the  Pope  takes  place  soon  after  his 
election.  At  this  ceremony  he  receives  his  tiara ^  or  papal 
crown.    The  Pope  resides  in  the  Vatican  palace,  in  Rome. 

The  Pope  exercised  temporal  sovereignty  (that  is,  was 
an  actual  king)  over  a  part  of  Italy,  from  the  eighth  cen- 
tury down  to  the  year  1870;  and  the  right  to  this 
sovereignty  was  again  recognized  by  Italy  in  1929. 

His  Titles.  The  Pope  takes  that  name  from 
the  Latin  papa,  a  childlike  word  for  father.  He  is 
often  called  the  Sovereign  Pontiff  (from  the  Latin 
pontifex,  bridge-builder,  because  in  pagan  times  the 
Roman  pontiffs  or  high-priests  had  charge  of  the 
bridges  over  the  Tiber.  He  is  usually  mentioned 
as  Our  Holy  Father,  and  is  addressed  as  Your  Holi- 
ness (in  Latin,  Beatissime  Pater,*  Most  Blessed 
Father).    He  speaks  of  himself  as  Servus  Servorum 

1  cla  .'i.    clah'-vee. 

2  From  the  Latiu,  meaning  "I  forbid." 
'tiara,     tie-ah'-ra'i. 

♦  Beatissime  Pal  jr.     Bay-ah-tiss'-e-may  Pah'-tair. 


4  THE  VISIBLE  :^HUKCH 

Dei,^  Servant  of  the  Servants  of  God.  His  govern- 
ment at  Rome  is  known  as  the  Holy  See  (Latin, 
sedes,^  a  seat). 

At  his  election  the  Pope  chooses  a  new  name,  usually 
that  of  some  preceding  Pope  whose  life  he  admires  or 
whose  works  he  intends  to  imitate.  This  custom  is  traced 
back  to  Pope  John  II,  in  the  year  533. 


Tiara. 


His  Costume.  The  Pope's  ordinary 
garb  is  white.  Although  he  is  a  bishop, 
he  does  not  use  the  crosier,  or  bishop's 
staff.  He  wears  a  pallium 
(Lesson  3)  and  a  triple  crown 
called  a  tiara,  signifying  his/ 
threefold  office  as  teacher,  law-l| 
giver  and  judge. 


He  receives  at  his  coronation  a 
seal-ring   known   as   the  Fisherman's  Ring, 
bearing  a  representation  of  St.  Peter  fishing, 
formerly  used  for  the  sealing  of  documents. 


'Fisherman's 
Ring." 

This  was 


Peterspence.  The  expenses  of  the  Holy  See 
are  largely  defrayed  by  Peterspence,  a  yearly  con- 
tribution by  the  faithful  in  various  countries. 

This  began  in  England  in  the  reign  of  King  Offa,  in  787. 
It  ceased  at  the  time  of  the  Protestant  Reformation,  and 
was  reestablished  by  Pius  IX. 

The  line  of  Sovereign  Pontiffs  from  St.  Peter  to  Pius 
XI  includes  261  Popes. 


QUESTIONS.  1.  By  whom  and  for  what  purpose  was 
the  Church  instituted?  2.  What  is  the  governing  body  of 
the  Church  called?    3.  What  is  the  meaning  of  the  word 

1  Servus  Servorum  Dei.    Ser'-vuss  Ser-vo'-nim  Day'-ee. 

2  sedes.     say'-daya. 


THE  POPE  5 

hierarchy?    4.  What  is  the  meaning  of  the  word  clergy? 

5.  What  powers  are  possessed  by  the  Hierarchy  of  Order, 
and  through  what  sacrament  does  it  obtain  these  powers? 

6.  What  powers  are  exercised  by  the  Hierarchy  of  Juris- 
diction? 7.  What  parts  of  the  Church's  government  were 
established  by  our  Lord? 

8.  What  is  the  difference  between  a  bishop  and  a  priest  ? 
9.  When  was  the  rank  of  priest  established?  10.  What 
can  you  say  of  the  institution  of  the  other  grades  of  the 
hierarchy?  11.  Who  is  the  supreme  ruler  of  the  Church? 
12.  What  can  you  say  of  his  authority?  13.  What  are  his 
principal  powers?  14.  What  do  we  mean  when  we  say 
that  the  Pope  is  infallible? 

15.  What  kind  of  government  is  the  papacy?  16.  By 
whom  is  the  Pope  chosen  ?  17.  Can  the  Pope  nominate  his 
successor  ?    18.  How  ancient  is  the  election  by  the  cardinals  ? 

19.  What  is  the  meeting  of  the  cardinals  called,  and  why  ? 

20.  What  was  the  Poiver  of  Veto?  21.  What  vote  is  required 
for  the  election  of  a  Pope  ?  22.  Who  may  be  elected  Pope  ? 
23.  How  long  has  the  practice  prevailed  of  electing  a  car- 
dinal ?  24.  What  does  the  Pope  receive  at  his  coronation  ? 
25.  Where  does  he  reside?  26.  What  can  you  say  of  the 
temporal  power  of  the  Pope  ? 

27.  What  is  the  meaning  of  the  word  pope?  28.  Of 
pontiff?  29.  What  title  is  usually  employed  in  speaking  of 
the  Pope  ?  30.  How  would  you  address  him,  in  Latin  and 
in  English?  31.  How  does  he  speak  of  himself  ?  32.  What 
is  the  Holy  See,  and  what  is  the  meaning  of  the  word  see? 
33.  Why  does  a  Pope  take  a  new  name?  34.  How  old  is 
this  practice? 

35.  What  is  the  color  of  the  Pope's  ordinary  garb?  36. 
Does  he  use  a  crosier?  37.  Describe  the  Pope's  crown. 
38.  What  is  its  meaning?  39.  What  ring  does  he  wear? 
40.  Describe  it.    41.  For  what  purpose  was  it  used? 

42.  What  is  Peterspence  ?  43.  Tell  its  history.  44.  How 
many  Popes  have  ruled  the  Church? 


6  THE  VISIBLE  CHURCH 

Lesson  2 

THE  CARDINALS  AND  THE  ROMAN  COURT 

The  Cardinals  rank  next  to  the  Pope  in  the 
Church's  hierarchy.  They  are  the  electors  and  the 
counsellors  of  the  Sovereign  Pontiff,  and  some  of 
them  are  members  of  committees  known  as  congre- 
gations and  tribunals. 

The  word  cardinal  is  from  the  Latin  cardo,  a  hinge. 
This  name  was  given  in  early  times  to  priests  who  were 
permanently  attached  to  certain  churches:  they  were  said 
to  be  incardinated — that  is,  brought  in  through  the  door, 
and  hence  were  called  cardinal  priests.  The  first  mention 
of  them  is  in  the  time  of  Pope  Marcellus,  in  the  fourth 
century.  Cardinal  deacons,  who  cared  for  fourteen  dis- 
tricts in  Rome,  go  back  to  even  an  earlier  date ;  but  cardinal 
bishops  were  first  heard  of  about  the  tenth  century. 

The  office  of  cardinal  is  a  dignity  only;  the  person  who 
holds  it  has  not  received  ^ny  nev  order.  Cardinals  are 
considered  equal  in  rank  to  princes,  and  are  often  spoken 
of  as  Princes  of  the  Church.  They  are  appointed  solely 
by  the  Pope,  and  can  be  deposed  by  him  alone. 

The  cardinals,  considered  as  a  body,  are  known  as  the 
Sacred  College,  or  the  College  of  Cardinals.  They  may  not 
exceed  seventy  in  number,  and  usually  there  are  several 
vacancies.  Italians  are  generally  in  a  majority  in  the 
Sacred  College. 

The  Grades  of  Cardinals..  These  are  three : 
1,  cardinal  bishops,  six  in  number,  being  the  bishops 
of  certain  sees  near  Rome ;  2,  cardinal  priests,  who 
are  nearly  always  bishops,  and  may  number  fifty; 
3,  cardinal  deacons,  of  whom  there  are  fourteen; 
these  are  priests,  or  may  be  merely  in  minor  orders 


CARDINALS  AND  THE  ROMAN  COURT  1 

The  garb  of  cardinals  is  scarlet,  with  a 
biretta  (Lesson  35)  and  a  skull-cap  of  the 
same  color;  but  if  a  member  of  a  religious 
order  is  raised  to  this  dignity  he  continues  to 
wear  a  cassock  of  the  color  of  his  religious 
habit.    A  large  low-crowned  red  hat  is  a  part      ^^  ^°^  ^    * 
of  a  cardinal 's  regalia ;  it  is  not  worn,  but  is  carried  behind 
him  at  certain  religious  ceremonies,  and  is  represented  in 
his  coat-of-arms.    He  wears  a  ring  containing  a  sapphire. 

A  cardinal  is  usually  addressed  as  Your  Eminence, 

The  Roman  Congregations.  The  Pope  is 
assisted  in  the  governing  of  the  Church  by  certain 
committees  called  congregations,  trihunals  and  of- 
fices, composed  mostly  of  cardinals.  These  commit- 
tees, considered  as  a  body,  are  called  the  Roman 
Curia,^  or  Court. 

There  are  at  present  twelve  congregations,  of  which  the 
most  important  are: 

1.  The  Sacred  Consistory  (or  Consistorial  Congregation), 
which  considers  the  forming  of  dioceses,  the  choosing  of 
bishops,  and  other  important  matters, 

2.  The  Congregation  of  the  Inquisition  (or  the  Holy 
Office),  which  judges  heresies,  hari  charge  of  certain  classes 
of  indulgences,  and  examines  books. 

3.  The  Congregation  of  Sacred  Rites,  which  regulates 
the  details  of  religious  ceremonies  and  the  canonizing  of 
saints. 

4.  The  Congregation  of  the  Council,  which  attends  to 
matters  of  discipline  and  some  matrimonial  cases. 

5.  The  Congregation  for  the  Propagation  of  the  Faith 
(often  called  the  Propaganda),  which  supervises  the 
spreading  of  the  Faith  in  missionary  countries. 

The  Roman  Tribunals  are  courts  for  judging 
certain  cases  and  crimes  and  for  giving  absolution 
from  certain  censures. 

*  ouria.     coo'-ree-ah. 


8  THE  VISIBLE  CHURCH 

These  are  three  in  number : 

1.  The  Rota,  meaning  "the  wheel,*'  because  its  twelve 
members  are  seated  in  a  circle  and  in  turn  examine  the 
matters  submitted  to  it. 

2.  The  Sacred  Penitentiary,  which  gives  absolution  from 
sins  and  censures  reserved  to  it,  grants  dispensations  from 
vows,  and  supervises  certain  classes  of  indulgences. 

3.  The  Signature,  which  considers  certain  appeals  and 
petitions. 

There  are  five  Offices,  of  which  the  most  important  is  that 
of  Secretary  of  State. 

Apostolic  Legr^tes.  A  legate  is  a  person 
sent  by  the  Pope  as  his  representative  to  a  govern- 
ment or  to  the  bishops  and  faithful  of  a  country. 

The  classes  of  legates  are: 

1.  Legates  properly  so-called,  who  are  resident  am- 
bassadors of  the  Holy  See  in  capitals  where  the  papal 
government  is  recognized. 

2.  Nuncios,^  whose  duties  resemble  those  of  legates. 

3.  Apostolic  delegates,  of  whom  one  of  the  most  im- 
portant is  the  Pope's  representative  in  the  United  States. 
These  have  the  power  of  judging  and  deciding  many  things 
that  would  ordinarily  be  referred  to  the  Holy  Father. 

4.  Apostolic  vicars  and  ablegates,  sent  for  special  pur- 
poses to  various  parts  of  the  world. 

Councils  of  the  Chnrcli.  These  are  assem- 
blies of  bishops,  at  which  Church  laws  are  made. 

They  may  be: 

1.  General  councils,  to  which,  at  long  intervals,  th? 
bishops  of  the  world  are  summoned  by  the  Pope.  At  these, 
laws  are  made  for  the  whole  Church  and  her  doctrines  are 
defined,  subject  to  approval  by  the  Pope.  Twenty  gereral 
councils  have  been  held.     The  most  important  were  the 

» nuncio,     nvin'-she-o. 


CARDINALS  AND  THE  ROMAN  COURT    9 

Council  of  Nice,^  or  Nicaea  ^  (325),  the  Fourth  Lateran 
Council,  held  at  Rome  in  1215,  the  Council  of  Trent  (1545- 
1563),  and  the  Vatican  Council,  begun  at  Rome  in  1870. 

2.  Plenary  councils  (sometimes  known  as  national  or 
patriarchal  councils),  which  are  assemblies  of  the  bishops 
of  a  certain  country  or  territory,  making  laws  for  that 
region,  subject  to  the  approval  of  the  Holy  See.  In  the 
United  States  there  have  been  three  plenary  councils,  all 
held  at  Baltimore  (1852,  1866  and  1884). 

3.  Provincial  councils,  in  which  the  bishops  of  a  province 
meet  to  make  local  laws. 

An  assembly  of  the  priests  of  a  diocese  for  the  same 
purpose  (subject  to  the  bishop's  approval)  is  known  as  a 
diocesan  synod. 

QUESTIONS.  1.  What  are  cardinals?  2.  From  what 
word  is  the  name  derived  ?  3.  What  is  the  meaning  of  the 
word  incardinatedf  4.  When  do  we  find  the  <irst  mention 
of  cardinal  priests?  5.  What  was  originally  the  duty  of 
cardinal  deacons?  6.  How  old  is  the  dignity  of  cardinal 
bishop?  7.  Does  this  dignity  imply  that  a  new  order  has 
been  given  ?  8.  What  can  you  say  of  the  rank  of  cardinals  ? 
9.  Who  may  appoint  or  depose  them?  10.  What  names 
are  given  to  the  cardinals  as  a  body?  11.  How  many 
cardinals  may  there  be  ?  12.  Name  th^  grades  of  cardinals. 
13.  Who  hold  the  rank  of  cardinal  bishops?  14.  What  is 
their  number?  15.  Are  cardinal  priests  merely  priests? 
16.  What  is  their  number?  17.  How  many  cardinal  dea- 
cons may  there  be  ?  18.  What  is  their  rank  by  ordination  ? 
19.  What  color  is  worn  by  cardinals?  20.  Describe  a 
cardinal's  hat.  21.  What  kind  of  ring  does  he  wear?  22. 
How  is  a  cardinal  addressed? 

23.  What  is  the  purpose  of  the  Roman  congregations? 
24.  What  name  is  given  to  the  congregations  and  tribunals 
as  a  body?  25.  How  many  congregations  are  there?  26. 
What  matters  are  considered  by  the  Sacred  Consistory? 

1  Nice.     Neece. 

2  Nicaea.    Nee-say'-ah. 


10  THE  VISIBLE  CHURCH 

27.  What  are  the  duties  of  the  Congregation  of  the  Inqui- 
sition  ?  28.  Of  the  Congregation  of  Sacred  Rites  1  29.  Of 
the  Congregation  of  the  Council  ?  30.  Of  the  Congregation 
for  the  Propagation  of  the  Faith  ? 

31.  What  are  the  Roman  tribunals  ?  32.  Name  them.  33. 
Why  is  the  Rota  so-called  ?  34.  What  are  the  duties  of  the 
Sacred  Penitentiary?  35.  Of  the  Signature?  35a.  How 
many  offices  are  there,  and  which  is  the  most  important? 
36,  What  is  a  legate?  37.  Who  are  legates,  properly  so- 
called?  38.  What  can  you  say  of  the  duties  of  a  nuncio? 
39.  Of  an  apostolic  delegate?  40.  What  are  apostolic 
vicars  and  ablegates? 

41.  What  are  councils  of  the  church?  42.  Name  the 
classes  of  councils.  43.  Who  attend  general  councils?  44. 
Who  summons  them  ?  45.  What  is  done  at  these  councils  ? 
46.  How  many  general  councils  have  been  held?  47.  Give 
the  names  and  dates  of  the  four  most  important  general 
councils. 

48.  By  what  other  names  are  plenary  councils  sometimes 
known?  4ij,  Who  are  present  at  them,  and  what  is  done? 
50.  When  and  where  were  plenary  councils  held  in  this 
country  ? 

51.  What  are  provincial  councils  ?  52.  What  is  a  diocesan 
synod  ? 

Lesson  3 

BISHOPS— I 

The  Episcopacy.  The  territory  of  any  coun- 
try in  which  the  Church  has  a  government  (except 
certain  missionary  lands)  is  divided  into  regions 
called  dioceses,  each  of  which  is  governed  by  a 
bishop. 

The  bishops  form  the  episcopacy  of  our  Church.  Their 
authority  comes  from  our  Lord  Himself,  for  He  instituted 
not  only  the  papacy  but  the  episcopacy. 

The  word  diocese  is  from  the  Greek  dioikesis,^  signify- 

i  dioikesis.     dee-oy-kay'-sis. 


BISHOPS  11 

ing  management,  government  or  a  governed  territory. 
When  a  diocese  is  ruled  by  an  archbishop,  it  is  known  as 
an  archdiocese. 

The  word  bishop  is  derived  from  the  Greek  episkopos^ 
an  overseer. 

The  episcopacy  is  made  up  of  two  classes,  arch- 
bishops  and  bishops. 

Arclibishops.    These  are  of  several  grades : 

1.  Greater  patriarchs,  who  are  four  in  number— 
the  archbishops  of  Jerusalem,  Constantinople,  Anti- 
och  and  Alexandria. 

2.  Patriarchs,  a  title  given  to  certain  archbish- 
ops, such  as  those  of  Venice  and  Lisbon. 

3.  Primates,  now  an  honorary  title  only;  they 
formerly  exercised  authority  over  the  dioceses  of 
various  countries. 

4.  Metropolitans,  who  rule  archdioceses  and  have 
certain  rights  and  jurisdiction  over  the  dioceses  of 
their  provinces. 

A  province  is  a  territory  made  up  of  a  number  of  dio- 
ceses, each  governed  by  its  own  bishop.  They  are  all  under 
a  metropolitan,  who  is  the  archbishop  of  the  most  important 
see  in  the  province.      < 

5.  Titular  archbishops,  who  merely  hold  the  title 
of  some  archdiocese  but  have  no  jurisdiction  over  it. 

All  these  grades  add  nothing  to  the  orders 
which  the  holders  have  received.  They  are 
bishops,  whatever  their  rank  or  title. 

The  distinguishing  feature  of  an  arch- 
bishop's vestments  is  the  pallium,  a  band  of 
white  wool,  with  pendant  ribbons,  worn  on 
the  shoulders.  P^Uiuxa. 

lepiskopoB.     ep-isk'-op-osa. 


12  THE  VISIBLE  CHURCH 

An  archbishop  is  spoken  of  as  Most  Reverend  and  is  ad- 
dressed as  Your  Grace. 

Bishops.    These  are  of  two  classes : 

1.  Diocesmi  bishops,  each  of  whom  governs  the 
diocese  of  which  he  holds  the  title. 

If  a  diocese  does  not  form  part  of  a  province,  the  bishop 
thereof  is  sometimes  called  an  exempt  bishop,  because  he  is 
exempted  from  the  jurisdiction  of  a  metropoUtan.  If  the 
diocese  forms  part  of  a  province,  the  bishop  is  called  a 
suffragan  bishop. 

2.  Titular  bishops,  who  bear  the  title  of  a  diocese 
but  have  no  jurisdiction  over  it. 

These  latter  may  be  commissioned  as  auxiliary  bishops 
or  coadjutor  bishops,  to  assist  the  bishop  of  a  diocese.  A 
coadjutor  bishop  usually  means  one  who  has  the  right  to 
succeed  the  bishop  whom  he  aids,  while  an  auxiliary  bishop 
has  no  such  right.  Titular  archbishops  and  bishops,  in 
many  cases,  receive  their  titles  from  ancient  sees  in  regions 
not  now  Catholic ;  for  this  reason  they  were  formerly  known 
as  archbishops  and  bishops  in  partibus  infidelium} — that  is, 
in  infidel  lands. 

In  missionary  countries  where  dioceses  have  not  been 
established,  a  vicar  apostolic  or  a  prefect  apostolic  is  often 
appointed.  The  former  is  usually  a  bishop,  the  latter  is 
usually  not. 

TTie  Election  of  a  Bishop.  The  method  of 
choosing  a  bishop  is  now  as  follows : 

The  bishop  of  each  diocese  obtains  secretly  from  each 
of  the  consultors  and  permanent  rectors  (Lesson  5)  of  his 
diocese  the  name  of  a  priest  who  is  deemed  worthy  of  the 
episcopal  dignity.  These  names  are  sent  to  the  archbishop 
of  the  province.  Later  the  bishops  are  summoned  by  the 
archbishop  to  a  private  meeting,  where  the  names  are  voted 

1  infidelium.     in-fid-ay'-lee-um. 


BISHOPS  13 

on.  The  result  is  sent  to  the  apostolic  delegate  (Lesson  2), 
and  by  him  to  Rome ;  and  thus,  when  a  vacancy  occurs  in 
any  diocese,  the  names  of  suitable  candidates  can  be  pre- 
sented promptly  to  the  Holy  Father. 


QUESTIONS.  1.  What  is  a  diocese?  2,  What  is  the 
governor  of  a  diocese  called  ?  3.  Whence  do  bishops  derive 
their  authority?  4.  What  is  the  derivation  of  the  word 
diocese f  5.  What  is  an  archbishop's  diocese  called?  6. 
What  is  the  meaning  of  the  word  bishop  f 

7.  Which  are  the  two  classes  of  the  episcopacy?  8.  Name 
the  grades  of  archbishops.  9.  What  sees  are  ruled  by  greater 
patriarchs?  10.  Name  two  sees  ruled  by  patriarchs.  11. 
What  are  primates?  12.  What  are  metropolitans?  13. 
What  is  a  province?  14.  What  are  titular  archbishops? 
15.  Do  the  holders  of  these  ranks  differ  in  orders?  16. 
Describe  a  pallium.  17.  How  is  an  archbishop  spoken  of, 
and  how  is  he  addressed  ? 

18.  What  are  the  two  classes  of  bishops  ?  19.  What  is  a 
diocesan  bishop  ?  20.  When  is  a  diocesan  bishop  called  an 
exempt  bishop  ?  21.  When  is  he  called  a  suffragan  bishop  ? 
22.  What  is  a  titular^  bishop  ?  23.  What  are  auxiliary  and 
coadjutor  bishops?  24.  How  do  they  differ?  25.  Whence 
do  titular  archbishops  and  bishops  get  their  titles  ?  26.  By 
what  name  were  they  formerly  known  ?  27.  How  is  the 
Church  usually  governed  in  countries  that  have  no  dioceses  ? 
28.  Describe  the  method  of  choosing  bishops. 


Lesson  4 

BISHOPS— II 

The  Vestments  of  a  Bishop.  At  religious 
services  a  bishop  wears  a  garb  which  is  largely  sym- 
bolical of  his  office  and  duties  as  ruler  of  part  of  the 
flock  of  Christ.    The  various  parts  of  his  garb  are : 


14 


THE  VISIBLE  CHURCH 


Mitre. 


1.  The  mitre,  a  tall  double-pointed  cap, 
of  Eastern  origin,  used  in  very  early  times 
as  a  head-dress  for  kings.  It  came  into 
use  as  an  ecclesiastical  vestment,  in  the 
Roman  Church,  about  the  tenth  century. 
Its  two  points,  or  horns,  symbolize  the  Old 
and  New  Testaments. 

2.  The  rochet,  a  vestment  like  a  sleeved 
surplice,  made  of  white  linen,  usually 
ornamented  with  lace, 

3.  The  mantelletta  (short  mantle),  a 
sleeveless  short  cloak  of  silk  or  woolen  ma- 
terial with  openings  for  the  arms,  worn 

over  the  rochet.    A  bishop  uses  it  only  outside  of  his  own 
diocese. 

4.  The  chasuble,  with  the  dalmatic  and  the  tunic. 
When  a  bishop  is  celebrating  a  Pontifical  Mass  (Lesson 
23),  he  wears  these  three  vestments — the  chasuble  of  the 
priest,  the  dalmatic  of  the  deacon  and  the 
tunic  of  the  subdeacon,  to  show  that  his  episco- 
pal office  is  the  perfection  of  the  various  Sacred 
Orders.  The  dalmatic  and  the  tunic  are  made 
of  thin  material.  (For  a  description  of  these 
vestments  see  Lesson  36.) 

5.  The  cappa  magna  (great  cape),  a  long 
vestment  like  a  cope,  with  a  cape  of  silk  or  fur, 
worn  at  solemn  functions. 

6.  Gloves,  made  of  knitted  silk,  ornament- 
ed on  the  backs  with  crosses. 

7.  Stockings,  of  woven  silk. 

8.  Sandals,  low  flat-heeled  shoes.  The 
gloves,  stockings,  and  sandals  vary  in  color 
according  to  the  Mass,  but  are  not  used  at 
Requiem  Masses. 

9.  The  gremiale^  a  kind  of  apron,  which  ^ 
is  laid  upon  the  lap  of  the  bishop  when  he' 

1  gremiale.     gray-me-ah'-lay.  Cappa  Magna. 


Rochet. 


BISHOPS 


15 


is  seated   during   a   Mass   or   is  conferring 

Sacred  Orders. 

A  bishop  wears  a  cassock  that  varies  in 

color  according  to  the  season  and  the  service 

— black  with  purple  trimmings  on  penitential 

days;  purple  with  crimson  trimmings  and  a 

train  in  other  seasons  at  the  solemn  functions  i 

(this  is  called  a  choir  cassock)  ;  and  black  with 

red  trimmings,  without  a  train,  on  other  oc-  Bishop's  Glove 

and  Sandal. 


casions. 


Gremiale. 


Crosier. 


Over  his  cassock  he  wears 
a  short  cape,  called  by  the 
Italian  name  of  mozzetta,^ 
provided  with  a  small  hood. 
He  wears  a  purple  hiretta  or 
cap  (Lesson  35),  and  may  Mozzetta. 
also  wear  a  small  skull  cap,  or  zucchetto,^  of  the 
same  color. 

A  bishop  has  a  pastoral  staff,  or 
crosier,  resembling  a  shepherd's 
crook,  and  symbolizing  his  office  as 
shepherd  of  the  flock.  Its  use  goes 
back  to  the  fifth  century. 

He  wears  a  pectoral  cross  (Latin 
pectus,  the  breast),  suspended  from  a 

chain  which  is  worn  around  his  neck.  This 
is  an  emblem  of  the  Christian  faith.  It  came 
into  use  about  the  twelfth  century. 

On  the  third  finger  of  his  right  hand  is  a 
large  ring.  Its  use  dates  back  to  the  sixth  cen- 
tury. It  was  originally  a  signet-ring,  for  the 
impressing  of  the  bishop's  seal  on  documents. 
It  signifies  fidelity  and  close  union  with  the 
Church. 

A  bishop  is  spoken  of  as  the  Most  Reverend, 
and  is   addressed   in   the    United   States   as 


Zucchetto. 


Pectoral  Cross, 
Bishop's  Ring. 

Yoivr  Excellency. 

1  mozzetta.     mod-zet'-tah 


2  zucchetto.     zuk-ket'-toe. 


16  THE  VISIBLE  CHURCH 

The  Visit  Ad  Limina.^  Every  archbishop 
and  bishop  in  charge  of  a  diocese  is  obliged  at 
certain  intervals  to  visit  Rome  and  make  a  report 
to  the  Pope.  This  is  known  as  the  visit  ad  limina — 
that  is,  to  the  threshold. 

It  is  made  every  three  years  by  bishops  who  live  near 
Rome;  every  four  years  by  other  Europeans;  and  every 
five  years  by  those  who  rule  more  distant  sees. 

QUESTIONS.  1.  Of  what  are  a  bishop 's  vestments  sym- 
bolical? 2.  Describe  a  mitre.  3.  Tell  its  history.  4.  What 
is  its  symbolism?  5.  "What  is  a  rochet?  6.  What  is  a 
mantelletta?  7.  What  three  vestments  does  a  bishop  wear 
at  a  Pontifical  Mass,  and  why  ?  8.  What  is  a  cappa  magna? 
9.  Describe  a  bishop's  gloves,  stockings  and  sandals.  10. 
What  is  a  gremiale,  and  when  is  it  used?  11.  What  are 
the  rules  regarding  the  color  of  a  bishop's  cassock?  12. 
What  is  a  mozzetta  ?  13.  What  is  a  biretta,  and  what  is  the 
color  of  that  worn  by  a  bishop  ?  14.  What  is  the  name  of 
his  skull-cap?  15.  Name  and  describe  the  bishop's  staif. 
16.  What  does  it  symbolize?  17.  How  ancient  is  its  use? 
18.  How  is  a  pectoral  cross  worn?  19.  Whence  is  its  name 
derived,  and  what  is  its  symbolism  ?  20.  When  did  it  come 
into  use?  21.  What  can  you  say  of  a  bishop's  ring?  22. 
How  is  a  bishop  addressed?  23.  What  is  the  visit  ad 
limina?  24.  How  often  is  it  made?  25.  What  is  the  mean- 
ing of  the  words  ? 

Lesson  5 

MONSIGNORS  AND  DIOCESAN  CLERGY 

Monsig-nors.^  These  are  certain  persons  who 
have  been  elevated  by  the  Pope  above  the  ranks  of 
the  ordinary  clergy  and  are  thus  made  prelates. 
The  word  "monsignor"  signifies  *'My  Lord." 
"Prelate"  means  "placed  over  others/' 

1  limina.     lim'-in-ah. 

2  Monsignors.     mon-seen'-yorz. 


MONSIGNORS  AND  DIOCESAN  CLERGY    17 

There  are  many  degrees  of  prelates,  including  the  Pope, 
the  cardinals,  archbishops,  bishops  and  abbots;  and  the 
title  is  given  also  to  monsignors.  Of  these  there  are  16 
grades.  The  three  highest  grades  are  known  as  proton- 
otaries^  apostolic;  some  are  called  domestic  prelates, 
being  considered  as  members  of  the  Pope's  household,  even 
though  they  do  not  reside  in  Rome.  The  higher  grades 
wear  a  part  of  the  garb  of  bishops,  and  are  addressed  as 
Right  Reverend,  while  the  lower  grades  have  the  title  of 
Very  Revererid. 

The  Officers  of  a  Diocese.  The  chief  as- 
sistant of  a  bishop  in  the  government  of  a  diocese 
is  the  vicar  general. 

He  is  often  called  the  "other  self"  of  the  bishop,  and 
his  official  acts  have  the  same  force  as  those  of  the  bishop. 
Thus  the  latter  cannot  receive  an  appeal  from  a  decision 
of  his  vicar  general ;  it  must  be  made  to  the  higher  tribunal 
of  the  metropolitan,  the  archbishop  of  the  province, 

A  vicar  general  is  a  monsignor,  and  is  so  addressed; 
and  he  is  designated,  according  to  his  rank,  as  Bight 
Reverend  or  Yery  Reverend. 

Each  diocese  has  a  chancellor,  through  whose 
office  nearly  all  diocesan  business  is  transacted. 
There  is  a  diocesa/ti  tribunal,  of  which  the  presiding 
judge  is  called  an  official,  with  synodal  judges  and 
examiners  (from  four  to  twelve  in  number),  a 
referee  (who  writes  reports),  an  auditor  (who  sum* 
mons  witnesses  and  prepares  cases),  and  notaries 
(who  draw  up  documents). 

A  diocesan  attorney  (called  promotor  justitme,^  promoter 
of  justice — formerly  known  as  the  procurator  fiscalis  ^)  is 

1  Accent  on  second  syllable :    Pro-ton' -o-taries. 

2  promotor  jugtitiae.     pro-mo'-tor  yuas-tit'-see-ay. 

8  procurator  fiscalis.     pro-coo-rah'-tor  fias-cah'-liaa. 


18  THE  VISIBLE  CHURCH 

the  bishop's  legal  advocate  and  the  prosecutor  in  ecclesi- 
astical trials.  There  is  a  defensor  vincuW-  (defender  of 
the  tie),  who  takes  part  in  cases  concerning  the  marriage 
bond  and  Holy  Orders. 

In  the  dioceses  of  some  countries  there  is  at  the  cathedral 
a  chapter  of  canons,  priests  who  advise  and  aid  the  bishop. 
In  the  United  States  this  work  is  done  by  diocesan  con- 
suitors,  usually  six  in  number, 

There  is  a  hoard  of  examiners  for  the  clergy  and  one  for 
schools.  A  censor  of  books  examines  publications  dealing 
with  faith  or  morals.  A  committee  of  vigilance  guards 
against  the  teaching  of  error.  A  bishop's  secretary  attends 
to  the  bishop 's  correspondence.  There  may  be  rural  deans, 
each  having  supervision  over  a  district  of  the  diocese ;  a 
director  of  the  Priests'  Eucharistic  League,  and  of  other 
devotional  societies;  and  various  other  officials  and  com- 
mittees. 

Priests.  The  word  priest  is  from  the  Greek 
presbuteros,^  and  signifies  an  elder. 

Priests  who  are  not  members  of  a  religious  order  are 
known  as  secular  priests.  (Latin,  saeculum,^  the  world, 
because  they  live  therein).  Those  who  belong  to  religious 
orders  are  called  regular  priests  (Latin,  regula,^  a  rule, 
because  they  are  bound  by  monastic  laws). 

The  Clergy  of  Parishes.  Over  each  parish 
is  a  pastor  or  rector.  Each  parish  has  a  certain 
designated  territory,  and  the  pastor  is  responsible 
for  the  care  of  souls  and  usually  for  the  financial 
management. 

1  defensor  vinculi.     day-fen'-sor  vin'-coo-lee. 
5i  presbuteros.     prez-boo'-ter-oss. 

3  saeeulum.     say'-coo-lum. 

4  regula.     reg'-oo-lah. 


MONSIGNORS  AND  DIOCESAN  CLERGY     19 

The  word  pastor  signifies  shepherd;  the  word  rector 
means  ruler. 

Each  parish,  legally  considered,  is  generally  a  corpora- 
tion, of  which,  in  some  States,  the  bishop  is  the  president 
and  the  pastor,  the  treasurer ;  the  vicar  general  and  two 
lay  members  known  as  trustees  form  the  rest  of  the  cor- 
poration. 

In  the  dioceses  of  the  United  States  some  par- 
ishes have  irremovable  or  permanent  rectors.  A 
vacancy  in  the  rectorship  is  filled  through  a  concur- 
sus  or  competitive  examination.  Hereafter  all  new 
parishes  will  be  of  this  kind. 

The  assistant  clergy,  who  help  the  pastor  in  his 
work,  are  known  as  curates — a  word  meaning  care- 
takers. 

A  priest  who  has  the  spiritual  care  of  soldiers  or 
sailors,  or  who  officiates  in  a  hospital  or  other  insti- 
tution, is  called  a  chaplain — that  is,  one  who  has 
charge  of  a  chapel. 

The  Catholic  Church  in  the  United 
States.  The  following  are  some  details  concerning 
the  government  of  the  Church  and  its  condition  in 
this  country  in  1934.  (This  section  is  given  as  a 
model,  which  can  be  used  year  after  year  by  insert- 
ing the  newest  names  and  numbers  as  taken  from 
the  Official  Catholic  Directory.) 

The  present  head  of  the  Church  is  Pius  XI  (formerly 
Achille  Katti,^  Cardinal  Archbishop  of  Milan),  elected  Feb- 
ruary 6,  1922,  succeeding  Benedict  XV. 

The  apostolic  delegate  in  the  United  States  is  the  Most 
Rev.  Amleto  Cicognani,  residing  in  Washington. 

In  the  United  States  there  are  (1934)   four  cardinals, 

1  Achille  Ratti.     Ah-kill'-ay  Raht'-tee. 


20  THE  VISIBLE  CHURCH 

the  archbishops  of  Boston,  Philadelphia,  New  York  and 
Chicago. 

In  the  United  States  (excluding  insular  possessions,  etc.) 
there  are  15  archdioceses  and  92  dioceses. 

The    metropolitan    of    this    province    is    Archbishop 

,*  residing  in * 

The  bishop  of  this  diocese  is  Bishop * 

residing  in * 

There  are  more  than  20,000  secular  priests,  over  9000 
regular  priests  (see  p.  18  for  this  distinction),  over  12,500 
churches  with  resident  pastors,  about  6000  other  churches, 
and  a  Catholic  population  of  20,000,000.  About  7500  par- 
ishes have  parochial  schools,  with  more  than  2,200,000 
pupils.  There  are  326  orphan  asylums,  caring  for  46,000 
children.  There  are  more  than  650  hospitals,  and  about 
147  homes  for  the  aged. 

The  religious  communities  of  women  engaged  in  chari- 
table and  educational  work,  have  a  membership  of  more 
than  100,000.  In  the  communities  of  men  there  are  more 
than  10,000  who  are  not  priests. 

QUESTIONS.  1.  Who  are  monsignors?  2.  What  does 
the  word  mean?  3.  "What  does  " prelate "  mean ?  4.  Name 
the  principal  degrees  of  prelates.  5.  How  many  grades  of 
monsignors  are  there?  6.  What  are  the  three  highest 
called?  7.  Why  are  some  called  domestic  prelates? 
8.  How  are  the  higher  grades  garbed  and  addressed. 
8a.  What  title  is  given  to  the  lower  grades? 

9.  What  is  a  vicar  general  ?  10.  What  can  you  say  of  his 
authority?  11.  How  is  he  addressed?  12.  Wliat  officer 
cares  for  most  of  the  business  of  a  diocese?  13.  What  is 
the  title  of  the  presiding  judge  of  the  diocesan  tribunal? 
14.  What  are  the  other  judges  called,  and  what  may  their 
number  be?  15.  What  is  done  by  the  referee?  16.  By  the 
auditor?     17.  By  the  notaries? 

18.  What  is  the  Latin  title  of  the  diocesan  attorney,  and 
its  meaning?    19.  By  what  name  was  he  formerly  known? 

*  To  be  supplied  by  the  teacher. 


MONSIGNORS  AND  DIOCESAN  CLERGY     21 

20.  What  are  his  duties?  21.  What  is  meant  by  defensor 
vinculif    22.  What  are  the  duties  of  this  official? 

23,  What  is  a  chapter  of  canons?  24.  Who  advise  and 
aid  the  bishop  in  our  country  ?    25.  What  is  their  number  ? 

26.  Name  two  boards  of  examiners.  27.  What  is  done  by 
the  censor  of  books?  28.  By  the  committee  of  vigilance? 
29.  By  the  bishop's  secretary?  30.  Name  other  officials 
found  in  some  dioceses. 

31.  What  is  the  derivation  of  the  word  priest?  32.  What 
are  secular  priests,  and  why  are  they  so-called  ?  33.  What 
are  regular  priests,  and  why  are  they  so-called? 

34.  Who  rules  a  parish?  35.  What  is  the  meaning  of 
pastor  and  of  rector  f  36.  Describe  a  parish  corporation. 
37.  How  is  a  permanent  rector  chosen?  38.  What  is  a 
curate,  and  what  does  the  word  mean  ? 

39.  What  is  a  chaplain,  and  what  does  the  word  mean? 

40.  Who  is  the  present  head  of  the  Catholic  Church  ?  41. 
What  was  his  former  name  and  office?  42.  When  was  he 
elected,  and  whom  did  he  succeed  ?  43.  Who  is  the  apostolic 
delegate  in  the  United  States?  44.  How  many  American 
cardinals  are  there,  and  where  do  they  reside?  45.  How 
many  archdioceses  and  dioceses  are  there  in  the  United 
States?  46.  Who  is  the  metropolitan  of  this  province? 
47.  Who  is  our  bishop?     48.  Where  does  he  reside? 

49.  How  many  secular  and  regular  priests  are  in  this 
country?  50.  How  many  churches?  51.  What  is  the 
Catholic  population?  52.  How  many  parochial  schools  and 
pupils?  53.  How  many  orphan  asylums  and  inmates? 
54.  How  many  hospitals  and  homes  for  the  aged  ?  55.  How 
many  women  in  religious  communities?  56.  How  many 
male  religious  who  are  not  priests? 


PATtT  n 

THE  RELIGIOUS  STATE 

Lesson  6 

RELIGIOUS  COMMUNITIES^! 

Religious  Communities  are  societies  ap- 
proved by  the  Church,  whose  members  dwell  to- 
gether under  defined  codes  of  rules,  and  ordinarily, 
take  the  three  vows  of  poverty,  chastity  and  obe- 
dience. 

An  approved  society  of  which  the  members  are  bound 
by  solemn  vows  is  known  as  a  religious  order.  If  the  vows 
are  only  simple,  the  society  is  called  a  religious  congrega- 
tion. If  the  simple  vows  are  not  perpetual,  the  society  is 
often  called  a  pious  congregation  or  pious  society. 

The  superior  of  a  religious  community  of  men  is  known 
by  different  names  in  different  societies — a  superior-general, 
father-general,  etc.  The  ruler  of  an  abbey  is  called  an 
ahhot  (from  a  Hebrew  word  meaning  father).  In  mon- 
asteries the  local  superior  is  often  entitled  a  prior.  The 
head  of  a  religious  society  of  women  is  usually  known  as 
a  mother  superior  or  mother-general. 

THE  HISTORY  OF  THE  RELIGIOUS  LIFE.    Before 

the  beginning  of  Christianity  there  were,  among  both  Jews 
and  pagans,  communities  observing  strict  rules  of  morti- 
fication. About  the  year  250  A.  D.  there  were  found  among 
Christians  devout  persons  who  retired  into  the  desert  and 
lived  in  solitude.  They  were  known  as  anchorites  or 
hermits.  The  first  of  them  is  said  to  have  been  St.  Paul  of 
the  Desert,  and  after  him  came  St.  Anthony  the  Hermit. 
The  first  monastic  house  in  which  the  religious  dwelt 

22 


EELIGIOUS  COMMUNITIES  23 

together  was  established  about  the  year  315  by  St.  Pacho- 
mius,^  in  Egypt.  Founders  of  other  houses  were  St.  Hil- 
arion  in  Palestine,  St.  Basil  in  Greece,  and  St.  Benedict, 
the  "Father  of  the  Monastic  Life,"  in  Italy.  As  the  Gos- 
pel was  carried  into  the  countries  of  Europe,  religious 
houses  were  established  in  great  numbers.  They  afforded 
a  retreat  for  the  devout,  formed  missionary  centers  for  the 
conversion  of  pagan  tribes,  and  promoted  art,  architecture, 
agriculture  and  literature. 

The  members  of  male  religious  communities  are  usually 
termed  monks,  from  the  Greek  monochos,^  solitary,  because 
in  early  times,  as  stated,  those  desiring  religious  perfection 
lived  in  solitude. 

Religious  Communities  of  Men.  The  fol- 
lowing are  brief  histories  of  some  of  the  great 
religious  societies  of  men. 

THE  AUGUSTINIANS.  (0.  S.  A.— Order  of  St.  Augus- 
tine). They  are  among  the  oldest  of  the  monastic  orders. 
Their  rule  is  said  by  some  to  have  been  written  by  St. 
Augustine.  Their  history  goes  back  to  about  the  year  800. 
They  were  put  into  their  present  form  by  St.  Peter  Damian 
in  1063.  The  Augustinians  have  about  35  houses  in  tha 
United  States. 

THE  BENEDICTINES.  (0.  S.  B.— Order  of  St.  Bene, 
diet).  This  is  the  oldest  order  that  has  a  consecutive  his^ 
tory.  It  was  founded  by  St.  Benedict  at  Subiaco,^  in  Italy, 
in  529 ;  and  somewhat  later  the  great  monastery  of  Monte 
Cassino  *  was  established,  which  is  to-day  the  center  of  gov- 
ernment of  the  order.  It  has  done  great  missionary  work 
throughout  the  world.  St.  Augustine  of  Canterbury,  the 
Apostle  of  England,  was  one  of  its  members.  It  has  given 
24  Popes  to  the  Church. 

1  Pachomius.     Pack-o'-mius. 

2  monachos.     mon'-ah-koas. 

3  Subiaco.     Sub-e-ah'-co. 

■*  Monte  Cassino,     Mou'-tay  Cas-see'-no. 


24  THE  VISIBLE  CHURCH 

It  was  reformed  in  zeal  by  St.  Benedict  of  Aniano^  in  the 
ninth  century,  and  by  Peter  the  Venerable,  at  Cluny,  in 
France,  in  the  twelfth.  In  the  United  States  it  has  16 
large  abbeys,  besides  other  houses,  and  many  parishes. 

THE  FRANCISCANS.  There  are  several  religious 
bodies  following  the  rule  of  St.  Francis  of  Assisi.^  Among 
them  are  the  Franciscan  Fathers  (0.  F.  M. — Order  of 
Friars  Minor),  the  Capuchin  Friars  Minor  (0.  M.  Cap. — 
Order  of  Minor  Capuchins,  or  0.  S.  F.  C. — Order  of  St. 
Francis,  Capuchins),  the  Minor  Conventuals  (0.  M.  C), 
the  Franciscan  Brothers  (0.  S.  F.),  and  the  Fathers  of  the 
Third  Order  Regular  of  St.  Francis  (T.  0.  R.).  This  great 
founder  established  his  first  community  in  1209.  The  rule 
is  very  austere.  The  order  has  done  great  missionary  work 
throughout  the  world,  and  has  given  five  Popes  to  the 
Church. 

THE  DOMINICANS,  or  THE  ORDER  OF  PREACH- 
ERS (0.  P.)  were  founded  by  St.  Dominic,  a  Spaniard, 
in  the  thirteenth  century.  Their  great  work  is  the  preach- 
ing of  the  word  of  God.  St.  Thomas  Aquinas,  the  great- 
est of  theologians,  was  a  member  of  this  order,  and  four 
Popes  have  been  chosen  from  its  membership.  In  the 
United  States  it  has  about  300  priests. 

THE  REDEMPTORISTS  (C.  SS.  U.—Congregatio 
Sanctissimi  Eedemptoris,^  Congregation  of  the  Most  Holy 
Redeemer)  were  founded  by  St.  Alphonsus  Liguori*  in 
1732.  They  devote  themselves  mainly  to  the  preaching  of 
missions.  In  the  United  States  they  have  more  than  700 
members,  of  whom  about  400  are  priests. 

THE  CISTERCIANS,  or  TRAPPISTS  (0.  C.  U.—Ordo 
Cisterciensium  Reformatorum,'^  Order  of  Reformed  Cister- 
cians).   This  is  the  strictest  of  the  religious  orders  at  the 

1  Aniano.     An-e-ah'-no. 

2  Assisi.     Ass-see'-see. 

s  Congregatio  Sanctissimi  Redemptoria.  Con-gray-gaht'-see-o  Sank- 
tiss'-im-ee  Ray-demp-toe'-riss. 

*  Liguori.     Lee-goo-o'-ree. 

5  Cisterciensium  Reformatonim.  Siss-ter-see-en'-see-irm  Ray-for 
mah-toe'-rum. 


RELIGIOUS  COMMUNITIES  25 

present  day.  It  is  an  offshoot  of  the  Benedictine  order, 
and  was  founded  by  St.  Robert  at  Citeaux  ^  (Latin,  Cis- 
tercium  ^),  in  France  in  1098,  They  had  become  somewhat 
relaxed  in  discipline  and  a  new  branch  was  established  in 
1662  at  the  Abbey  of  La  Trappe,^^  by  Armand  de  Ranee.* 
The  Trappists  rise  at  two  in  the  morning ;  they  take  only 
one  full  meal,  at  noon,  with  a  light  collation  in  the  after- 
noon ;  they  use  no  meat ;  and  they  observe  rigorous  silence — 
not  speaking  except  to  the  superior.  They  have  three 
abbeys  in  the  United  States. 


QUESTIONS.  1.  What  are  religious  communities?  2. 
What  is  a  religious  order?  3.  A  religious  congregation? 
4.  A  pious  congregation  or  pious  society?  5.  Mention 
some  of  the  titles  given  to  superiors. 

6.  What  can  you  say  of  religious  communities  before  the 
Christian  era?  7.  When  did  the  practice  begin  of  retiring 
into  solitude  ?  8.  What  names  were  given  to  these  dwellers 
in  the  desert  ?  9.  Who  were  the  earliest  of  them  ?  10.  Who 
established  the  first  monastic  house;  when  and  where?  11. 
Mention  some  other  founders.  12.  Describe  some  of  the 
work  done  by  religious  communities  in  past  ages.  13.  What 
is  the  derivation  of  the  world  monkf 

14.  What  letters  denote  an  Augustinian  ?  15.  What  can 
you  say  of  the  origin  of  the  Augustinian  rule  ?  16.  How  far 
back  does  the  order  go  1  17.  Who  put  it  in  its  present  form, 
and  when  ?  18.  How  many  houses  have  the  Augustinians  in 
the  United  States  ? 

19.  What  letters  denote  a  Benedictine  ?  20.  Who  founded 
the  order ;  when,  and  where  ?  21.  What  great  monastery 
belongs  to  it?  22.  What  celebrated  missionary  was  a 
member?  23.  How  many  Popes  were  Benedictines?  24. 
What  two  men  reformed  this  order,  and  when  ?  25.  What 
can  you  say  of  this  order  in  the  United  States  ? 

1  Citeaux.     See'-toe. 

2  Cistercium.     Siss-ter'-see-um. 

3  La  Trappe.     Lah  Trap. 

*  Armand  de  Ranee.     Ar'mahnd  duh  Rahn'-say. 


26  THE  VISIBLE  CHURCH 

26.  Name  some  branches  of  the  Franciscans,  and  give  the 
letters  designating  the  members  of  each.  27.  Who  founded 
the  Franciscans  and  when?  28.  What  is  their  work?  29. 
How  many  Popes  were  Franciscans? 

30.  What  is  the  other  title  of  the  Dominicans,  and  what 
letters  designate  them  ?  31.  Who  founded  them,  and  when  ? 
32.  What  is  their  special  work  ?  33.  What  great  theologian 
was  a  member?  34.  How  many  Popes  were  Dominicans? 
35.  What  can  you  say  of  this  order  in  the  United  States  ? 

36.  What  letters  denote  a  Redemptorist  ?  37.  Who 
founded  them,  and  when?  38.  What  is  their  chief  work? 
39.  How  numerous  are  they  in  the  United  States? 

40.  What  other  title  have  the  Cistercians?  41.  What 
letters  denote  a  Cistercian  ?  42.  From  what  order  did  they 
spring?  43.  Who  founded  them;  where,  and  when?  44. 
Who  established  a  new  branch ;  where,  and  when  ?  45.  Give 
some  details  of  their  mode  of  life.  46.  How  many  abbeys 
have  they  in  the  United  States  ? 


Lesson  7 
RELIGIOUS  COMMUNITIES— 11 

THE  PASSIONISTS,  or  CONGREGATION  OF  THE 
PASSION  (C.  P.)  were  founded  in  1720  by  St.  Paul  of 
the  Cross.  Their  rule  is  severe,  resembling  that  of  the 
Trappists,  but  without  the  obligation  of  silence.  They  are 
engaged  mostly  in  the  giving  of  missions  and  retreats. 
Their  garb  is  a  plain  black  gown,  on  the  breast  of  which 
is  a  heart-shaped  badge  with  the  inscription  "XPI  Passio" 
— the  Passion  of  Christ  (the  letters  XPI  being  Greek, 
equivalent  to  CH-R-I,  an  abbreviation  of  "Christ").  Open 
sandals  are  worn  instead  of  shoes.  In  the  United  States 
the  order  numbers  over  300,  of  whom  over  one-half  are 
priests. 

THE  JESUITS,  or  THE  SOCIETY  OF  JESUS  (S.  J.), 
were  founded  in  1534  by  St.  Ignatius  Loyola,  a  Spaniard. 


RELIGIOUS  COMMUNITIES  27 

They  are  perhaps  the  most  active  of  all  the  religious  orders 
— engaged  in  charitable  work,  foreign  missionary  work, 
teaching,  giving  missions  and  retreats,  etc.  They  are  the 
principal  promoters  of  the  League  of  the  Sacred  Heart 
(Lesson  66).  Their  course  of  study  is  long  and  thorough, 
and  they  have  produced  a  host  of  eminent  theologians, 
scientists  and  defenders  of  Catholic  truth. 

The  Society  of  Jesus  was  suppressed  in  1773  by  Clement 
XIV.  It  was  reorganized  under  Pius  VII  in  1814.  In 
the  United  States  the  Jesuits  have  five  provinces,  with  more 
than  1,400  priests,  1,300  scholastics  (advanced  students) 
and  500  lay-brothers;  they  have  34  colleges  and  about  an 
equal  number  of  high  schools ;  they  are  also  engaged  in 
parish  work  and  in  the  giving  of  missions  and  retreats. 

THE  BROTHERS  OF  THE  CHRISTIAN  SCHOOLS 
(F.  S.  C. — Fratres  Scholarum  Christmnarum'^) ,  or  CHRIS- 
TIAN BROTHERS,  a  body  of  laymen  living  in  com- 
munity, were  founded  in  France  in  1684  by  St.  John 
Baptist  de  la  Salle,  a  priest.  They  have  been,  throughout 
all  their  history,  an  important  factor  in  the  education  of 
Catholic  youth.  Their  total  membership  is  about  18,000, 
and  throughout  the  world  they  teach  more  than  350,000 
pupils,  of  whom  nearly  30,000  are  in  the  United  States. 

THE  PAULISTS  (C.  S.  P.— Congregation  of  St.  Paul), 
an  American  community,  were  founded  in  1853  by  Rev. 
Isaac  T,  Hecker.  Besides  parochial  work,  they  are  engaged 
in  the  giving  of  missions  to  Catholics  and  non-Catholics, 
and  in  literary  labor. 

CONGREGATION  OF  THE  MISSION  (C.  M.),  also 
known  as  LAZARISTS  or  VINCENTIANS,  was  founded 
by  St.  Vincent  de  Paul  in  1624,  its  first  house  being  the 
College  of  St.  Lazare  ^  at  Paris.  In  the  United  States  it  is 
prominent  in  the  work  of  giving  missions. 

CARMELITES  are  divided  into  two  branches — the 
"Calced"    (shod)    and   the   "Discalced"    (unshod);    the 

1  Fratres  Scholarum  Cbristianarum.  Frah'-trays  Sko-lah'»rum 
Cris-tee-an-ab'-rum. 

2  Lazare.     Laz-ahr'. 


28  THE  VISIBLE  CHURCH 

former  wear  shoes,  the  latter  sandals.  They 
are  designated  respectively  by  the  letters 
0.  C.  C.  and  0.  C.  D,  This  order  was 
founded  at  Mt.  Carmel,  in  Asia,  about  1156, 
by  an  Italian  priest  named  Berthold.  Its 
rule  is  very  severe.  It  has  a  few  houses  in 
the  United  States.  Monk's  Sandal. 

SULPICIANS  (S.  S.— Society  of  St.  Sulpice)  are  a 
pious  society  of  priests  devoted  to  the  training  of  aspirants 
to  the  priesthood  in  colleges  and  seminaries.  They  are  so 
named  from  the  Church  of  St.  Sulpice,^  in  Paris,  where 
they  were  founded  by  the  Rev.  Jean-Jacques  Olier,-  in  1642. 

THE  FATHERS  OF  THE  HOLY  GHOST  (C.  S.  Sp.— 
Congregatio  Sancti  Spiritus  ^)  is  a  union  of  two  older  insti- 
tutes; one  founded  at  Paris  in  1703  by  Claude  Desplaces,* 
and  the  other  in  1841  by  the  Venerable  Francis  Libermann, 
a  convert  from  the  Jewish  faith.  They  were  united  in  1848. 
This  congregation,  in  its  American  province,  is  engaged  in 
missionary  and  parish  work,  and  has  about  250  members, 
of  whom  nearly  one-half  are  priests. 

THE  OBLATE  FATHERS  OF  MARY  IMMACU- 
LATE (0.  M.  I.)  were  founded  at  Marseilles  in  1815  by  the 
Rev.  Charles  de  Mazcnod.®  They  are  engaged  in  missionary 
and  parish  work,  and,  in  the  United  States,  number  about 
250,  of  whom  nearly  one-half  are  priests. 

THE  MARISTS  (S.  M.—Societas  Mariae,^  the  Society 
of  Mary)  were  founded  at  Lyons,  France,  about  1823  by 
the  Rev.  Jean-Claude-Marie  Colin.^  They  have  devoted 
themselves  to  missionary  work  in  many  parts  of  the  world, 
particularly  in  the  islands  of  the  Pacific.  They  have  about 
200  members  in  the  United  States. 

1  Sulpice.     Sul-peece'. 

2  Jean-Jacques  Olier.     Zhon-Zhak  Ole'yay. 

3  Congregatio  Sancti  Spiritus.  Con-gray-gaht'-see-o  Sank'-te« 
Spee'-ree-tu98. 

*  Desplaces.     Day-plahss'. 

6  Mazenod.     Mah'-zen-o. 

6  Societas  Mariae.    So-see'-ay-tass  Mah-ree'-ay. 

'  Jean-Claude-Marie  Colin.    Zhon-Clode-Marie  Co'-Ian- 


RELIGIOUS  COMMUNITIES  29 

THE  SOCIETY  OF  MARY  OF  PARIS  (S.  M.—Socie- 
tas  Marianistarum,  Society  of  the  Marianists),  or  Brothers 
of  Mary,  a  teaching  community  of  priests  and  lay  brothers, 
was  founded  at  Bordeaux,^  France,  in  1817,  by  Father 
Chaminade.^  It  has  about  500  members  in  the  United 
States. 

THE  CONGREGATION  OF  THE  HOLY  CROSS  (C. 
S.  C. — Congregatio  a  Sancta  Cruce^)  was  formed  by  the 
union  of  two  French  societies,  about  1840,  by  the  Rev. 
Basile-Antoine  Moreau,*  The  congregation  conducts  col- 
leges, gives  missions,  and  is  engaged  in  foreign  missionary 
work,  especially  in  India.  Its  chief  institution  in  the 
United  States  is  the  University  of  Notre  Dame,^  in  Indiana. 

QUESTIONS.  1.  What  letters  denote  the  Passionists? 
2.  When  and  by  whom  were  they  founded?  3.  What  can 
you  say  of  their  rule  ?  4.  What  is  their  work  ?  5.  Describe 
their  garb,  their  badge,  and  the  meaning  thereof.  6.  How 
numerous  are  they  in  the  United  States  ? 

7.  What  letters  denote  a  Jesuit?  8.  Who  founded  the 
Society  of  Jesus,  and  when?  9.  In  what  kinds  of  work 
are  they  engaged  ?  10.  What  religious  society  is  promoted 
by  them?  11.  What  can  you  say  of  their  course  of  study 
and  its  results?  12.  When  and  by  whom  were  they  sup- 
pressed? 13.  Under  what  Pope  were  they  reorganized? 
14.  What  can  you  say  of  the  Jesuits  in  the  United  States! 

15.  What  letters  designate  the  Christian  Brothers?  16. 
Who  founded  them,  and  when?  17.  What  is  their  work? 
18.  What  is  their  membership,  and  how  many  pupils  are 
in  their  care  ? 

19.  What  letters  denote  the  Paulists  ?  20.  Who  founded 
them,  and  when  ?    21.  What  is  their  work  ? 

1  Bordeaux.     Bor-doe'. 

2  Chaminade.     Sham-in-ahd'. 

3  Cruce.     Croo'-say. 

*  Basile-Antoine  Moreau.    Bas-eel'-Ant-wahn'  Mo'-ra 
0  Notre  Dame.     Nothr  Dahm. 


30  THE  VISIBLE  CHURCH 

22.  What  letters  denote  the  Congregation  of  the  Mis- 
sion? 23.  By  what  other  names  is  it  known?  24.  Who 
founded  it,  and  when  ?  25.  Which  was  its  first  house  ?  26. 
What  is  its  work  ? 

27.' Which  are  the  two  branches  of  the  Carmelites?  28. 
What  letters  designate  each  branch  ?  29.  Where,  when  and 
by  whom  were  they  founded?  30.  What  is  the  nature  of 
their  work? 

31.  What  letters  designate  a  Sulpician?  32.  What  is  the 
nature  of  this  society's  work?  33.  When,  where  and  by 
whom  were  they  founded  ? 

34.  What  letters  designate  the  Congregation  of  the  Holy 
Ghost?  35.  Who  founded  the  first  of  the  two  institutes 
which  were  imited  to  form  this  congregation,  and  when? 
36.  Who  founded  the  other,  and  when?  37.  When  were 
they  united?  38.  What  is  their  work  and  their  member- 
ship in  America? 

39.  What  letters  denote  the  Oblates  of  Mary  Immaculate? 
40.  When,  where  and  by  whom  were  they  founded?  41. 
What  is  their  work  ?  42.  What  is  their  membership  in  the 
United  States? 

43.  What  letters  denote  the  Marist  Fathers  ?  44.  Where, 
when  and  by  whom  were  they  founded  ?  45.  What  is  their 
work  and  their  membership?  46.  When,  where  and  by 
whom  was  the  Society  of  Mary  founded?  47.  What  is  its 
membership  in  the  United  States  ? 

48.  What  letters  denote  the  Congregation  of  the  Holy 
Cross  ?  49.  How  was  it  formed  ?  50.  When  and  by  whom  ? 
51.  What  is  the  work  of  this  congregation?  52.  What  is 
its  chief  institution  in  the  United  States? 


Lesson  8 

RELIGIOUS  LIFE  FOR  WOMEN— I 

Its  Early  History.  The  religious  state  for 
women  is  probably  as  ancient  as  that  for  men.  In 
the  Catholic  Church  women  have  always  been  en- 
couraged not  only  to  aspire  to  perfection  but  to 
engage  in  many  forms  of  charitable  labor. 

St.  Paul  speaks  of  the  holy  state  of  widowhood,  in  which 
elderly  women  devoted  themselves  to  works  of  charity,  and 
he  extols  the  state  of  virginity  as  more  blessed  than  the 
married  state. 

During  the  first  centuries  there  were  deaconesses,  work- 
ing for  the  poor;  canonesses,  who  assisted  at  burials;  and 
virgins,  who  consecrated  themselves  to  God  in  the  unmar- 
ried state. 

About  the  fourth  century  communities  of  women  were 
established.  St.  Augustine  founded  one  in  northern  Africa, 
and  in  the  sixth  century  St.  Scholastica  (the  sister  of  St. 
Benedict)  governed  a  religious  house  for  women  in  Italy 
under  the  Benedictine  rule. 

The  Three  Vows.  Religious  women  are  bound 
by  solemn  or  simple  vows  of  poverty,  of  chastity 
and  of  obedience.  A  few  communities  are  cloistered 
(Latin,  clausura^  an  enclosed  space) ;  that  is,  they 
may  not  leave  the  limits  of  their  convent  without  a 
legitimate  cause  approved  by  the  bishop,  and  out- 
siders may  not  enter  these  limits. 

Communities  of  Women.  These  are  so 
numerous  that  it  would  be  impossible  to  include  all 
of  them  in  this  work,  and  it  has  been  found  neces- 
sary to  mention  only  a  few  of  the  largest  and  best- 
known  sisterhoods  of  the  United  States.    (Any  com- 

*  ciausura.    clow-shu'-rak. 

31 


32  THE  VISIBLE  CHURCH 

munity  omitted  may  easily  insert  its  history  for 
the  benefit  of  its  pupils.) 

THE  SISTERS  OP  MERCY  were  founded  at  Dublin 
in  1827  by  Catherine  McAuley.  They  were  introduced  into 
the  United  States  at  Pittsburgh  in  1843.  They  are  engaged 
in  teaching  and  many  forms  of  charitable  work,  and  are 
to  be  found  in  nearly  every  diocese.  In  each  diocese  their 
organization  is  distinct  or  self-governed.  They  have  57 
mother-houses,  and  about  7,000  members. 

THE  SISTERS  OF  THE  PRESENTATION  B.  V.  M. 
were  established  at  Cork  in  1777  by  Nano  Nagle,  and 
approved  by  the  Holy  See  in  1783.  Their  first  American 
house  was  in  San  Francisco,  1854.  Throughout  the  country 
the  membership  is  now  about  700,  engaged  in  teaching. 

THE  LITTLE  SISTERS  OF  THE  POOR,  devoted  to 
the  care  of  the  aged,  were  founded  at  Saint-Servan,  in 
Brittany,  in  1840,  by  Father  Le  Pailleur^  and  four  women. 
They  follow  the  rule  of  St.  Augustine,  and  depend  upon 
charity  for  the  support  of  their  institutions.  They  were 
introduced  into  the  United  States,  at  Brooklyn,  in  1868, 
and  now  number  about  800  in  this  country. 

THE  SISTERS  OF  NOTRE  DAME  OF  NAMUR  are  a 
teaching  body,  with  many  academies  and  schools,  including 
Trinity  College,  for  women,  at  Washington.  They  were 
founded  at  Amiens,  France,  in  1803,  by  Blessed  Julie  Bil- 
liart.^    In  this  country  they  number  about  2,500. 

THE  SCHOOL  SISTERS  OF  NOTRE  DAME  were 
founded  in  France  in  1597  by  St.  Peter  Fourier,^  an  Augus- 
tinian.  Having  been  totally  destroyed  during  the  French 
Revolution,  the  community  was  re-established  in  1833  by 
Bishop  Wittmaun  of  Ratisbon  and  Father  Francis  Job.  It 
was  brought  to  the  United  States  in  1847,  and  its  member- 
ship here  is  now  about  4,600. 

1  Le  Pailleur.    Luh  Py'-yurr. 

2  Julie  Billiart.     Zhoo'-lee  Bee'-yarr. 

3  Fourier.     Foo'-ree-eh. 


RELIGIOUS  LIFE  FOR  WOMEN  33 

THE  KELIGIOUS  OF  THE  SACRED  HEART  were 
founded  at  Amiens  in  1800  by  the  Saint  Madeleine- 
Sophie  Barat/  and  were  introduced  into  the  United  States 
at  New  Orleans  in  1818.  They  are  engaged  in  teaching, 
mostly  in  academies  for  girls.  Throughout  the  world  they 
number  nearly  7,000,  of  whom  about  1,200  are  in  this 
country. 

THE  URSULINE  NUNS  were  founded  by  St.  Angela 
Meriei,^  in  Italy,  in  1535 ;  their  rule  was  written  by  St. 
Charles  Borromeo,^  and  they  were  approved  by  the  Holy 
See  in  1612.  They  came  to  Canada  in  1639,  and  to  Loui- 
siana (then  French)  in  1727.  They  are  cloistered,  and 
devote  themselves  to  the  education  of  girls.  In  our  country 
they  number  about  2,000. 

THE  VISITATION  NUNS,  a  cloistered  community 
devoted  to  contemplation  and  the  education  of  girls,  was 
founded  in  Savoy  by  St.  Francis  de  Sales  and  St.  Jane  de 
Chantal,  in  1610.  Each  house  is  independent.  The  first 
house  in  this  country  was  opened  at  Washington  in  1813  by 
Mother  Alice  Lalor.  The  order  now  numbers  about  850 
in  the  United  States. 

THE  SISTERS  OF  ST.  BENEDICT  are  said  to  have 
been  founded  by  St.  Scholastica,  sister  of  St.  Benedict,  in 
the  sixth  century.  They  were  introduced  into  England 
in  the  year  630.  They  began  their  work  in  the  United 
States  in  1852,  and  now  number  about  2,200. 

THE  SISTERS  OF  THE  GOOD  SHEPHERD  devote 
themselves  to  the  work  of  reforming  women.  They  were 
founded  in  France  in  1835  by  the  Blessed  Mary  of  St. 
Euphrasia  Pelletier,*  being  a  branch  of  the  Religious  of 
Our  Lady  of  Refuge,  established  in  1641  by  Saint  John 
Eudes.'  They  have  six  provinces  in  the  United  States, 
with  more  than  one  thousand  members,  who  care  for  about 
6,500  women  and  girls. 

1  Barat.     Bah'-rah. 

2  Merici.     May-ree'-chee. 

3  Borromeo.     Bor-ro-may'-a 

4  Pelletier.     Pel'-tse-ay. 
6  Eudee.     Eudh. 


34  THE  VISIBLE  CHURCH 

QUESTIONS.  1.  When  were  commimities  for  women 
first  established  in  our  Church?  2.  What  religious  states 
for  women  are  mentioned  by  St.  Paul?  3.  Mention  three 
kinds  of  religious  women  of  the  first  centuries.  4.  Name 
some  early  founders  of  female  communities. 

5.  Which  are  the  three  vows  ?  6.  What  is  the  derivation 
and  meaning  of  cloistered? 

7.  Who  founded  the  Sisters  of  Mercy ;  when,  and  where  ? 
8.  When  were  they  brought  to  the  United  States?  9.  What 
is  their  work,  the  number  of  their  mother-houses,  and  their 
membership  ? 

10.  Who  founded  the  Order  of  the  Presentation ;  when, 
and  where?  11.  Where  was  its  first  American  house  estab- 
lished, and  when?  12.  What  is  its  work  and  its  member- 
ship? 

13.  What  is  the  special  work  of  the  Little  Sisters  of  the 
Poor  ?  14.  Who  founded  them ;  when  and  where,  and  what 
rule  do  they  follow?  15.  When  did  they  come  to  this 
country,  and  what  is  their  membership  here? 

16.  What  is  the  work  of  the  Sisters  of  Notre  Dame  of 
Namur?  17.  Where,  when  and  by  whom  were  they 
founded?    18.  What  is  their  membership  in  this  coimtry? 

19.  Who  founded  the  School  Sisters  of  Notre  Dame; 
where  and  when  ?  20.  Who  reestablished  them,  and  when  ? 
21.  When  was  this  community  brought  to  the  United  States, 
and  what  is  its  present  membership  ? 

22.  Who  founded  the  Religious  of  the  Sacred  Heart; 
where,  and  when  ?  23.  When  did  they  begin  their  work  in 
the  United  States,  and  what  is  their  membership  ? 

24.  Who  founded  the  Ursuline  Nuns ;  when,  and  where  ? 

25.  Who  wrote  their  rule,  and  when  were  they  approved? 

26.  When  did  they  come  to  this  continent  ?  27.  What  can 
you  say  of  their  mode  of  life  and  their  occupation?  28. 
What  is  their  American  membership  ? 

29.  What  kind  of  community  is  the  Visitation  Order? 
30.  Who  founded  it ;  when,  and  where  ?    31.  What  was  its 


RELIGIOUS  LIFE  FOR  WOMEN  35 

beginning  in  America?  32.  What  is  its  present  member- 
ship? 

33.  Who  is  said  to  have  founded  the  Sisters  of  St.  Bene- 
dict? 34.  When  were  they  introduced  into  England?  35. 
When  did  they  come  to  the  United  States,  and  what  is  their 
membership  here? 

36.  What  is  the  special  work  of  the  Sisters  of  the  Good 
Shepherd?  37.  Who  established  them,  and  when?  38.  Of 
what  community  were  they  a  branch,  and  who  founded  it? 
39.  What  can  you  say  of  this  community  in  the  United 
States  ? 

Lesson  9 
RELIGIOUS  LIFE  FOR  WOMEN^Il 

THE  SISTERS  OF  ST.  JOSEPH  OF  CARONDELET 

are  a  teaching  community  widely  spread  throughout  the 
United  States,  having  four  provinces,  sixteen  independent 
mother-houses,  and  about  7,500  members.  They  were 
founded  at  Puy,^  France,  in  1650  by  Rev.  John  Paul 
Medaille,-  but  were  totally  destroyed  in  the  French  Revolu- 
tion. They  were  reorganized  in  1807  by  Mother  St.  John 
Fontbonne.^  Their  first  American  house  was  at  Carondelet, 
Missouri,  in  1836. 

SISTERS  OF  ST.  FRANCIS.  In  this  country  there  are 
27  distinct  Franciscan  sisterhoods.  Several  of  these  use  the 
title,  "Third  Order  of  St.  Francis";  of  these,  the  largest 
are: 

1.  The  Sisters  of  the  Third  Order  of  St.  Francis,  founded 
at  Philadelphia  in  1855  by  Blessed  John  Neumann,^  Bishop 
of  that  city,  and  having  a  membership  of  more  than  3,200. 

2.  The  Sisters  of  the  Third  Order  Regular  of  St.  Francis, 
founded  in  1851  by  Rev.  F.  J.  Rudolf,  and  numbering 
about  1,100. 

1  Puy.     Pwee. 

2  Medaille.     May-dye'. 

3  Fontbonne.  Font'-bon. 

4  Neumann.  Noi'-man. 


36  THE  VISIBLE  CHURCH 

THE  SISTERS  OF  CHARITY  OP  ST.  VINCENT  DE 
PAUL,  devoted  to  charitable  labors  among  the  poor  and 
to  educational  work,  were  founded  by  St.  Vincent  in  1633. 
In  the  United  States  a  community  was  established  in  1809 
by  Elizabeth  Ann  Seton,  at  Emmitsburg,  Maryland;  this 
was  afterwards  united  to  the  French  society,  and  is  now 
entitled  the  Daughters  of  Charity  of  St.  Vincent  de  Paul. 
Before  this,  however,  several  houses  of  the  American  com- 
munity had  separated  themselves  from  Mother  Seton 's 
institute,  and  are  now  distinct  bodies  with  somewhat  similar 
names.  The  Daughters  of  Charity  now  number  about  2,000 
in  this  country,  and  the  Sisters  of  Charity  nearly  4,500. 

THE  SISTERS  OF  ST.  DOMINIC.  This  general  title 
refers  to  a  number  of  communities  of  sisters  who  claim 
spiritual  relationship  with  St.  Dominic,  founder  of  the 
Order  of  Preachers.  The  Sisters  of  St.  Dominic,  Second 
Order,  are  cloistered  orders,  and  in  the  United  States  they 
have  about  a  dozen  monasteries.  The  Third  Order  includes 
the  active  sisters  who  teach  and  serve  the  poor.  They  have 
at  present  22  mother-houses,  with  a  membership  of  about 
6,000. 

THE  SISTERS  OF  THE  MOST  PRECIOUS  BLOOD, 
devoted  to  educational  and  charitable  work,  were  founded 
in  Switzerland  in  1833  by  the  Venerable  Maria  Anna  Brun- 
ner.  They  were  brought  to  America  in  1843  by  her  son,  a 
priest,  and  now  number  about  1,300  members. 

THE  SISTERS  OF  PROVIDENCE.  There  are  several 
societies  bearing  this  title.  The  best-known  is  that  which 
was  founded  in  France  by  Father  Dujarie^  in  1806.  It  was 
brought  to  America  by  Bishop  Hallandiere,^  of  Vincennes, 
Indiana,  in  1840,  and  now  numbers  about  1,800  members. 

THE  SISTERS  OF  DIVINE  PROVIDENCE.  This 
name  also  is  common  to  several  institutes.  The  best-known 
was  founded  in  Lorraine  in  1662  by  the  Venerable  Jean- 
Martin  Moye.^     Brought  to  the  United  States  in  1889,  it 

1  Dujari^.     Dyu-zhah'-ree-ay. 

2  Hallandifere.     Hal-lan'-dee-air. 

3  Jean-Martin  Moye.     Zhon-Mar'-tan  Moy. 


RELIGIOUS  LIFE  FOR  WOMEN  37 

has  its  mother-house  at  Melbourne,   Kentucky,  and  has 
increased  to  more  than  1,100  members. 

THE  SISTERS  OF  THE  HOLY  CROSS  were  founded 
by  Father  Moreau  ^  (see  Lesson  7)  in  1841,  and  the  new 
congregation  was  brought  to  Notre  Dame,  Indiana,  in  1843 
It  now  numbers  nearly  1,200. 

THE  SISTERS  SERVANTS  OF  THE  IMMACULATE 
HEART  OF  MARY,  engaged  in  parochial  and  high  school 
work,  were  founded  in  1845,  at  Monroe,  Michigan,  by  the 
Rev.  Louis  Gilet,^  a  Redemptorist.  They  have  now  a  mem- 
bership of  about  1,800. 

THE  SOCIETY  OF  THE  HOLY  CHILD  JESUS  was 
founded  in  1846  at  Derby,  England,  by  Cornelia  Connelly, 
an  American  convert  of  English  parentage.  The  first  band 
of  Sisters  came  to  Towanda,  Pa.,  in  1862,  and  in  1864 
established  the  Mother  House,  Novitiate,  and  an  Academy 
at  Sharon  HiU,  Pa. 

There  are  now  14  Houses  in  the  U.S.A.,  9  in  England, 
and  3  on  the  Continent.  Among  these  are  houses  of  studies 
at  Oxford,  London,  Rome,  Friburg  and  Paris. 

The  Constitutions  are  founded  on  those  of  St.  Ignatius. 
The  chief  work  of  the  Society  is  education  of  all  classes  in 
academic,  parochial  schools,  and  colleges.  The  mother- 
house  is  now  in  Rome. 

QUESTIONS.  1.  What  can  you  say  of  the  Sisters  of 
St.  Joseph  in  the  United  States  ?  2.  "Where,  when  and  by 
whom  was  this  sisterhood  founded?  3.  What  can  you  say 
of  its  subsequent  history? 

4.  How  many  Franciscan  sisterhoods  are  in  the  United 
States?  5.  What  can  you  say  of  the  Sisters  of  the  Third 
Order  of  St.  Francis  ?  6.  Of  the  Sisters  of  the  Third  Order 
Regular  of  St.  Francis? 

7.  What  is  the  work  of  the  Sisters  of  Charity  of  St. 
Vincent  de  Paul?    8.  When  were  they  founded?    9.  Who 

1  Moreau.    Mo'-ro. 
»Gilet.    Zhee'-lay. 


38  THE  VISIBLE  CHURCH 

established  an  American  community;  when,  and  where? 
10.  Tell  the  further  history  of  the  American  branch.  11. 
What  is  the  membership  of  the  Daughters  of  Charity  and 
of  the  Sisters  of  Charity? 

12.  Name  the  different  kinds  of  Dominican  sisters.  13. 
What  is  the  membership  of  the  Third  Order  in  the  United 
States? 

14.  Who  founded  the  Sisters  of  the  Most  Precious  Blood ; 
when,  and  where  ?  15.  Who  brought  them  to  America,  and 
when?    16.  What  is  their  membership? 

17.  Who  founded  the  best-known  society  entitled  the 
Sisters  of  Providence;  when,  and  where?  18.  When  were 
they  brought  to  America,  and  by  whom  ?  19.  What  is  their 
membership  ? 

20.  Who  founded  the  best-known  institute  called  the 
Sisters  of  Divine  Providence ;  when,  and  where  ?  21.  When 
was  it  brought  to  America,  where  is  its  mother-house,  and 
what  is  its  membership  ? 

22.  Who  founded  the  Sisters  of  the  Holy  Cross,  and 
when  ?  23.  When  were  they  brought  to  America,  and  what 
is  their  present  condition? 

24.  What  is  the  work  of  the  Sisters  Servants  of  the  Im- 
maculate Heart  of  Mary  ?  25.  Who  founded  them ;  when, 
and  where?     26.  What  is  their  present  membership? 

27.  When,  where  and  by  whom  was  the  Society  of  the 
Holy  Child  Jesus  founded?  28.  Tell  of  its  beginnings  in 
the  United  States.  29.  Tell  of  its  houses.  30.  What  is  the 
nature  of  its  Constitutions?  31.  What  is  its  chief  work, 
and  where  is  its  mother-house? 


PART  III 

THE  SACRAMENTS 

Lesson  10 

THE  CEREMONIES  OF  BAPTISM 

Baptism  is  a  sacrament  which  cleanses  us  from 
original  sin,  and  makes  us  Christians,  children  of 
God,  and  heirs  of  heaven. 

In  the  administration  of  all  the  sacraments,  except  the 
sacrament  of  Penance,  the  Church  uses  certain  solemn  and 
symbolic  ceremonies,  which  are  mostly  of  very  ancient 
origin.  They  are  intended  to  denote  mystically  the  gifts 
and  graces  bestowed  on  the  soul  through  the  sacrament 
which  is  conferred. 

The  Ceremonies  of  Baptism  remind  us  of 
the  original  sin  in  which  we  were  born,  the  trials 
that  await  us  in  this  world,  and  the  immortal  heri- 
tage to  which  we  are  destined. 

In  early  times  Baptism  was  given  publicly  to  adults  on 
Holy  Saturday  only,  and  this  is  still  indicated  in  the 
Church's  ritual  by  the  blessing  of  baptismal  water  on  that 
day.  The  sacrament  was  usually  given  by  immersion — by 
putting  the  person  entirely  under  water ;  but  this  was  never 
considered  essential.  It  was  generally  practised  until  about 
the  ninth  century.  After  the  baptized  person  had  been 
anointed  with  holy  oil  and  clothed  in  a  white  garment, 
he  immediately  received  the  sacrament  of  Confirmation, 
assisted  at  Mass,  and  usually  received  Holy  Communion. 
Many  of  the  ceremonies  of  those  early  days  are  preserved  in 
the  present  ritual  of  the  Church. 

39 


40  THE  VISIBLE  CHURCH 

The  Principal  Ceremonies  at  the  Baptism 

of  an  infant  are  as  follows : 

1.  The  sponsors  present  the  child  at  the  font. 

The  priest  wears  a  surplice  and  a  purple  stole.  He 
inquires :  *  *  N .... ,  what  dost  thou  ask  of  the  Church  of 
God?"  The  sponsors  answer  for  the  child,  "Faith." 
' '  What  does  faith  bring  thee  to  ? "    "  Life  everlasting. ' ' 

2.  The  priest  breathes  on  the  face  of  the  child. 
This  ceremony  is  always  symbolical  of  the  imparting  of 

the  Spirit  of  God. 

3.  He  makes  the  sign  of  the  cross  on  the  forehead 
and  breast  of  the  child. 

This  signifies  that  holiness  must  exist  both  in  mind  and 
heart. 

4.  He  places  his  hand  on  the  head  of  the  child. 
This  is  symbolical  of  the  giving  of  strength  and  knowl- 
edge.   It  is  done  twice  during  the  ceremonies. 

5.  A  small  quantity  of  salt  is  put  into  the  mouth 
of  the  child. 

Salt  denotes  wisdom,  purification  and  preservation  from 
corruption. 

6.  The  exorcisms  are  read,  to  free  the  child  from 
the  dominion  of  Satan. 

These  prayers  are  pronounced  in  the  name  of  the  Three 
Persons  of  the  Trinity.  The  Evil  One  has  great  power 
over  the  souls  of  the  unbaptized.  The  sign  of  the  cross  is 
again  traced  on  the  forehead  of  the  child,  as  a  shield  against 
the  attacks  of  evil  spirits. 

7.  The  priest 's  stole  is  laid  on  the  infant. 

This  reminds  us  of  the  ceremonies  of  ancient  days,  when 
the  catechumens  (those  instructed  for  Baptism)  were  thus 
led  in  procession  into  the  church. 


THE  CEREMONIES  OP  BAPTISM        41 

8.  The  profession  of  faith,  that  is,  the  Apostles' 
Creed,  is  recited  by  the  sponsors  and  the  priest. 

This  is  a  very  ancient  practice.  From  the  earliest  times 
a  declaration  of  belief  was  made  publicly  by  the  person  who 
received  Baptism,  to  manifest  his  knowledge  of  the  faith 
and  his  acceptance  of  the  Church 's  doctrines. 

9.  The  priest  administers  the  Ephpheta.^  The 
priest  moistens  his  finger  with  saliva  from  his  own 
mouth  and  touches  the  ears  and  nostrils  of  the  child, 
saying:  ''Ephpheta,  which  is:  Be  thou  opened,  in 
the  odor  of  sweetness,"  etc. 

The  touching  of  the  ears  signifies  the  opening  of  the 
understanding  to  the  Word  of  God;  the  touching  of 
the  nostrils  denotes  the  sweetness  of  the  spiritual  life.  The 
use  of  saliva  reminds  us  of  the  cure  of  the  dumb  man,  as 
recorded  in  the  Gospel  of  St.  Mark. 

10.  The  voivs  or  baptismal  promises  are  made. 
The  priest  asks  the  child:    "N ,  dost  thou  renounce 

Satan?"  The  sponsors  answer:  "I  do  renounce  him." 
"And  all  his  works?"  "I  do  renounce  them."  "And  all 
his  pomps  ? "    "  I  do  reno  ance  them. ' ' 

11.  The  infant  is  anointed  with  the 
oil  of  catechumens  (Lesson  41)  in  the 
form  of  a  cross,  on  the  breast  and  on 
the  back  between  the  shoulders. 

The  cross  on  the  breast  means  that  our 

holy  faith  is  a  shield  against  temptation; 

that  on  the  back  means  that  we  must  bear 

patiently  the  burdens  of  this  life,  carrying  ,01,,, 

'^  T       J  •    J  TT-  Baptismal  Shell. 

our  cross  as  our  Lord  carried  Mis.  Qjjg  ^^^  g^^j^ 

12.  The   priest   puts   the   interrogations,  which, 
with  the  answers,  form  a  second  profession  of  faith. 

1  Ephpheta.     Ef -fay-tah. 


42  THE  VISIBLE  CHURCH 

The  priest,  who  has  put  on  a  white  stole,  asks:  **N. . . ., 
dost  thou  believe  in  God,  the  Father  Almighty,  Creator 
of  heaven  and  earth  ? ' '  The  sponsors  answer :  "  I  do 
believe."  "Dost  thou  believe  in  Jesus  Christ,  His  only 
Son,  our  Lord,  who  was  born  and  suffered?"  "I  do  be- 
lieve." "Dost  thou  believe  in  the  Holy  Ghost,  the  Holy 
Catholic  Church, ' '  etc.    "  I  do  believe. '  * 

The  priest  then  asks:    "N .  wilt  thou  be  baptized?" 

The  sponsors  answer :  "I  will." 

13.  The  Baptism.  The  sponsors  hold 
the  child  over  the  font,  and  the  priest 
pours  the  baptismal  water  on  its  head 
three  times  in  the  form  of  a  cross,  say- 
ing at  the  same  time :  "  N ,1  bap- 
tize thee  in  the  name  of  the  Father  and 
of  the  Son  and  of  the  Holy  Ghost." 

Baptismal         14.   An  anointing  is  made  with  holy 
^^^^'        chrism   (Lesson  41)   on  the  top  of  the 
child's  head,  in  the  form  of  a  cross. 

This  denotes  that  he  has  been  made  a  Christian,  and 
that  he  is  thereby  consecrated  to  the  service  of  Him  who 
died  on  the  Cross. 

15.  A  white  cloth  is  draped  over  the  child's  head. 
This  signifies  innocence,  and  is  a  survival  of  the  ancient 

practice  of  attiring  the  newly  baptized  person  in  a  white 
robe. 

16.  A  lighted  candle  is  placed  in  the  hands  of 
the  sponsors. 

This  symbolizes  the  light  of  faith  and  the  flame  of 
charity. 

The  ceremonies  are  conducted  with  the  words:  "N 

go  in  peace,  and  the  Lord  be  with  thee. ' ' 

At  the  Baptism  of  an  adult  the  ceremonies  are  different 
in  some  details,  and  include  a  more  solemn  profession  of 


THE  CEREMONIES  OF  BAPTISM       43 

faith  and  an  abjuration  of  error,  made  by  the  person 
baptized. 

The  name  of  a  saint  is  usually  given  in  Baptism,  that  the 
person  baptized  may  have  that  saint  as  his  intercessor  and 
model.  This  practice  is  recommended  by  the  Church, 
although  it  is  not  a  strict  obligation. 


QUESTIONS.  1.  What  do  the  ceremonies  of  the  sacra- 
ments denote?  2,  What  is  Baptism?  3.  Of  what  do  the 
ceremonies  of  Baptism  remind  us?  4.  On  what  day  was 
Baptism  given  to  adults  in  early  times?  5.  How  was  it 
administered?  6.  How  long  was  this  practised?  7.  What 
was  done  in  those  days  after  a  Baptism  ? 

8.  How  is  the  priest  vested  at  a  Baptism  ?  9.  What  are 
the  first  inquiries  and  their  answers?  10.  What  is  sym- 
bolized by  breathing  on  the  child's  face?  11.  What  is 
meant  by  the  sign  of  the  cross  on  the  child's  forehead  and 
breast  ? 

12.  What  is  symbolized  by  the  placing  of  the  priest's 
hand  on  the  child's  head?  13.  What  is  the  meaning  of 
salt  in  Baptism  ?  14.  What  are  exorcisms  ?  15.  Why  is  the 
stole  laid  on  the  child  ? 

16.  What  prayer  is  used  as  a  profession  of  faith?  17. 
Describe  the  ceremony  of  the  Ephpheta.  18.  What  does 
it  signify?  19.  What  promises  are  made?  20,  What  holy 
oil  is  used  at  the  first  anointing  at  Baptism  ?  21.  On  what 
parts  of  the  body  is  this  anointing  made?  22.  What  does 
it  mean?  23.  What  change  does  the  priest  make  in  his 
vestments?     24.  What  interrogations  are  made? 

25.  Describe  the  administration  of  the  sacrament.  26. 
What  anointing  is  then  made,  and  with  what  holy  oil? 
27.  What  does  it  denote  ?  28.  Why  is  a  white  cloth  draped 
over  the  child's  head?  29.  What  is  symbolized  by  the 
lighted  candle?    30.  What  are  the  concluding  words? 

31.  What  features  are  included  in  the  Baptism  of  an 
adult?  32.  Why  is  the  name  of  a  saint  usually  given  in 
Baptism?    33.  Is  this  obligatory? 


44  THE  VISIBLE  CHURCH 

Lesson  11 
TEE  SPONSORS  IN  BAPTISM 

Sponsors  are  persons  who  take  part  in  the  cere- 
monies at  the  administration  of  the  sacrament  of 
Baptism,  whether  of  an  infant  or  an  adult.  In  the 
case  of  an  infant,  they  offer  it  at  the  font  and  answer 
for  it,  making  profession  of  the  Christian  faith  in 
its  name,  and  receive  it  from  the  hands  of  the  priest 
after  it  has  been  baptized.  At  the  Baptism  of  an 
adult  they  act  as  witnesses. 

From  these  various  duties  they  were  formerly  called,  in 
the  Latin  of  the  Ritual,  sponsor  es^  (promisers),  fide  jus- 
sores^  (attestors  of  faith),  offerentes^  (offerers),  or  suscep- 
tores*  (receivers). 

They  are  now  usually  called,  in  Latin,  patrini^  (taking 
the  place  of  parents).  In  English  they  are  known  as  god- 
fathers and  god-mothers,  or,  collectively,  god-parents — 
which  names  denote  the  spiritual  relationship  which  they 
acquire. 

The  Duties  of  Sponsors.  The  principal  duty 
is  this :  If  for  any  reason  the  natural  guardians  of 
a  child  are  unable  or  unwilling  to  attend  to  its 
religious  training,  this  must  be  done  by  the  god- 
parents. This  obligation  is  most  serious,  binding 
under  pain  of  mortal  sin. 

At  the  Baptism  the  sponsor  holds  the  child  or  touches 
it  while  the  sacrament  is  being  administered,  or  at  least 
receives  it  from  the  priest's  hands  immediately  after  it  has 

i  sponsores.     spon-so'-rays. 

2  fidejussores.     fee-day-yuss-oh'-rays. 

3  offerentes.     otfer-en'-tays. 

*  susceptores.     sus-sep-toe'-rays. 
^  patrini.     pat-ree'-nee. 


THE  SPONSORS  IN  BAPTISM  45 

been  baptized.  The  custom  among  ns  is  for  the  sponsors 
to  hold  the  child  while  the  water  is  being  poured. 

It  is  allowed  in  certain  cases  for  a  person  to  become  a 
sponsor  "by  proxy'' — that  is,  to  assume  the  office  and 
obligation  without  being  actually  present  at  the  Baptism, 
by  having  an  agent  take  his  place.  In  this  case  the  proxy 
or  agent  contracts  no  obligation  or  impediment  whatever. 

Not  more  than  two  sponsors  are  allowed  at  a  Baptism, 
and  only  one  is  strictly  required. 

The  Impediment  from  Sponsorsliip.     A 

spiritual  relationship  is  contracted  by  the  sponsor 
with  the  person  baptized,  and  this  relationship  is  a 
diriment  impediment  to  marriage  between  them,  un- 
less a  dispensation  is  obtained. 

A  diriment  impediment  (Lesson  20)  is  one  that  renders 
a  marriage  entirely  null.  Therefore,  without  a  dispensa- 
tion, a  god-parent  cannot  marry  his  or  her  god-child. 

Formerly  this  impediment  extended  to  the  parents  of 
the  person  baptized;  but  this  was  abolished  by  the  new 
code  of  Church  law  (in  effect  at  Pentecost,  1918). 

The  sponsors  at  a  Baptism  contract  no  impediment  what- 
ever in  regard  to  each  other. 

The    Qualifications    of    Sponsors.      The 

Church  has  made  the  following  regulations  concern- 
ing sponsors  at  Baptism : 

1.  If  there  are  two,  they  must  be  of  different  sexes. 
When  there  is  only  one,  it  is  advisable  (but  not  necessary) 
to  select  one  of  the  same  sex  as  the  child — for  thereby  it  is 
made  certain  that  there  will  never  be  any  question  of  mar- 
riage between  the  sponsor  and  the  god-child. 

2.  Parents  are  not  allowed  to  be  sponsors  for  their  own 
children;  for  it  is  not  deemed  proper  that  one  person 
should  be  both  a  natural  and  a  spiritual  parent  of  the  same 
child. 


46  THE  VISIBLE  CHURCH 

3.  At  a  private  Baptism  a  sponsor  should  be  provided 
when  possible,  and  he  contracts  a  spiritual  relationship 
and  impediment.  This  is  the  case  also  with  the  person  who 
administers  the  sacrament.  If  there  was  no  sponsor  at  the 
private  Baptism,  one  should  be  on  hand  at  the  subsequent 
supplying  of  the  ceremonies ;  but  this  person  contracts  no 
impediment,  as  he  is  not  a  sponsor  at  the  Baptism,  but 
merely  assists  at  the  ceremonies. 

4.  If  a  doubtful  Baptism,  is  repeated  conditionally  (to 
remedy  some  supposed  defect  in  its  original  administra- 
tion), the  same  sponsor  who  acted  before  should  be  em- 
ployed again;  and  the  impediment  then  comes  into  force. 
But  if  this  sponsor  cannot  be  present  at  the  second  cere- 
mony, no  other  is  required  (though  one  may  be  used),  and 
no  impediment  is  contracted. 

5.  A  member  of  a  religious  community  may  act  as  a 
sponsor  only  in  case  of  necessity  and  by  permission.  A 
priest  or  other  cleric  may  not  be  a  sponsor  without  the 
express  sanction  of  his  bishop, 

6.  Sponsors  should  be  fourteen  years  or  more  of  age. 

7.  Non-Catholics  cannot  be  sponsors  at  a  Catholic  Bap- 
tism, for  the  spiritual  training  of  children  should  not  be 
entrusted  to  those  who  are  themselves  in  error. 


QUESTIONS.  1.  What  are  sponsors?  2.  What  are 
their  duties  at  the  Baptism  of  an  infant?  3.  At  the  Bap- 
tism of  an  adult? 

4.  What  Latin  names  were  used  formerly  in  the  Ritual, 
and  what  are  their  meanings?  5.  By  what  Latin  name 
are  sponsors  now  called,  and  what  does  it  mean  ?  o.  What 
names  are  used  in  English,  and  what  do  they  denote  ? 

7.  What  is  the  principal  duty  of  a  sponsor?  8.  What 
does  he  do  at  the  Baptism?  9.  What  is  a  sponsor  by 
proxy?  10.  How  many  sponsors  are  allowed,  and  how 
many  are  required?  11.  What  can  you  say  of  the  impedi- 
ment arising  from  sponsorship  ?  12.  What  is  a  diriment 
impediment?    13.  Who  were  formerly  included  in  this  im- 


THE  SPONSORS  IN  BAPTISM  47 

pediment!     14.    When  was  this  abolished?     15.  Do  spon- 
sors contract  any  impediment  in  regard  to  each  other? 

16.  What  can  you  say  of  the  sex  of  sponsors?  17.  Why 
cannot  parents  be  sponsors  for  their  own  children  ?  18.  Is 
a  sponsor  required  at  a  private  Baptism?  19.  Does  he 
contract  an  impediment?  20.  Who  else  contracts  an  im- 
pediment at  a  private  Baptism?  21.  Is  a  sponsor  required 
at  the  supplying  of  the  ceremonies  after  a  private  Baptism  ? 
22.  Why  does  he  contract  no  impediment?  23.  State  the 
rule  for  a  doubtful  Baptism  repeated  conditionally.  24. 
May  a  religious  become  a  sponsor?  25.  May  a  priest  or 
cleric  become  a  sponsor?  26.  What  age  is  required  in 
sponsors  ?  27.  Why  cannot  a  non-Catholic  be  a  sponsor  for 
a  Catholic? 

Lesson  12 

THE  CEREMONIES  OF  CONFIRMATION 

Confirmation  is  a  sacrament  through  which 
we  receive  the  Holy  Ghost,  to  make  us  strong  and 
perfect  Christians  and  soldiers  of  Jesus  Christ. 

Through  this  sacrament  grace  is  conferred  on  baptized 
persons,  strengthening  them  for  the  duty  of  professing  the 
Christian  faith. 

The  Institution  of  the  Sacrament.  Like 
all  the  sacraments,  Confirmation  was  given  to  us  by 
our  Blessed  Lord,  but  the  account  of  when  and  where 
it  was  instituted  is  not  given  in  the  Scriptures. 

The  conferring  of  this  sacrament  is  alluded  to  in  the 
Acts  of  the  Apostles,  wherein  we  read  that  Sts.  Peter  and 
John  went  to  Samaria  to  certain  converts  of  Philip  the 
Deacon,  and  "prayed  for  them  .  .  .  and  laid  their  hands 
upon  them,  and  they  received  the  Holy  Ghost."  Also,  St. 
Paul,  coming  to  Ephesus,  baptized  some  who  had  pre- 
viously received  the  baptism  of  St.  John  the  Baptist;  and 


48  THE  VISIBLF  CHURCH 

"when  he  had  imposed  his  hands  upon  them,  the  Holy 
Ghost  came  upon  them."  There  is  no  mention  of  anoint- 
ing on  these  occasions,  but  it  was  undoubtedly  done,  as 
chrism  and  unction  are  referred  to  elsewhere  in  the  New 
Testament. 


Tlie  Minister  of  Confirmation.  The  min- 
ister of  a  sacrament  is  the  person  who  confers  it. 
The  minister  of  Confirmation  is  ordinarily  a  bishop. 

In  our  part  of  the  world — in  fact,  in  the  whole  of  the 
Western  Church — this  is  always  the  case  except  under 
certain  conditions.  For  example,  if  a  missionary  were 
going  into  the  middle  of  Africa  or  to  the  remoter  parts  of 
China,  far  from  any  bishop,  he  might  receive  permission 
from  the  Holy  See  to  carry  the  holy  chrism  and  to  give 
the  sacrament  of  Confirmation  to  his  converts.  In  the 
Churches  of  Eastern  rite  Confirmation  has  been  given  by 
priests  for  many  centuries;  and  in  the  Churches  of  that 
region  which  are  united  to  Rome  this  custom  is  tacitly 
permitted. 

Bishops  are  required  to  provide  for  the  administration 
of  Confirmation  in  every  part  of  their  dioceses  at  least 
once  in  five  years. 

The  Matter  of  Confirmation.  This  con- 
sists in  anointing  with  the  kind  of  consecrated  oil 
which  is  called  holy  chrism  (Lesson  41).  This  must 
be  olive  oil,  and  must  have  balm  or  balsam  mixed 
with  it. 

Balm  is  a  kind  of  perfumed  resin,  obtained  from  the 
terebinth  tree  and  other  Oriental  and  tropical  plants.  Its 
use  in  the  chrism  began  about  the  sixth  century.  In  some 
Eastern  Churches  other  spices  and  perfumes  are  mixed 
with  the  sacred  oil. 

The  oil  is  symbolic  of  strength,  because  athletes  in  ancient 
times  used  it  as  an  ointment,  to  promote  bodily  vigor;  of 


THE  CEREMONIES  OF  CONFIRMATION     49 

light,  because  it  can  be  burned  in  lamps;  and  of  health, 
because  it  is  a  food  and  a  medicine.  The  balm  denotes 
freedom  from  corruption  and  the  sweet  odor  of  virtue. 

The  chrism  is  blessed  on  Holy  Thursday  in  every  cathe- 
dral church — a  custom  which  began  before  the  year  500. 
(Lesson  41). 

The  Form  of  Confirmation,  or  the  words 
used  in  administering  it,  are  not  the  same  in  all 
parts  of  the  world.  In  our  Latin  ceremonial  the 
words  are:  '*I  sign  thee  with  the  sign  of  the  cross 
and  I  confirm  thee  with  the  chrism  of  salvation,  in 
the  name  of  the  Father  and  of  the  Son  and  of  the 
Holy  Ghost." 

Among  the  Greeks  the  form  is:  "The  seal  of  the  gift  of 
the  Holy  Ghost." 

The  person  confirmed  is  usually,  among  us,  about  twelve 
or  thirteen  years  of  age,  so  that  the  sacrament  may  be 
received  "with  knowledge  and  free  will;"  but  this  is  not 
an  ancient  or  a  universal  custom.  In  the  Eastern  Churches 
it  is  usually  conferred  immediately  after  Baptism,  and 
this  was  the  rule  in  all  parts  of  the  world  until  about  the 
thirteenth  century. 

A  sponsor  is  required  at  Confirmation,  just  as  at  Bap- 
tism. The  person  chosen  must  be  a  Catholic,  and  must  have 
received  Confirmation.  Since  Pentecost,  1918,  there  is  no 
matrimonial  impediment  resulting  from  this  sponsorship. 
It  is  usual  to  have  one  sponsor  only,  of  the  same  sex  as  the 
person  confirmed.  In  many  parts  of  the  world  each  candi- 
date has  his  or  her  own  sponsor ;  but  in  our  churches,  gen- 
erally, one  man  acts  as  sponsor  for  all  the  males  and  one 
woman  for  all  the  females. 

The  Ceremonies.  These  consist  of  a  prayer 
asking  that  the  Holy  Ghost  may  come  upon  those 
who  are  to  be  confirmed;  the  extending  of  the  bish- 


50  THE  VISIBLE  CHURCH 

op 's  hands  over  them,  with  another  prayer  invoking 
the  seven  gifts  of  the  Holy  Spirit ;  the  anointing  of 
the  forehead  of  each  with  holy  chrism  in  the  form  of 
a  cross,  while  the  form  given  above  is  spoken;  and 
the  blow  on  the  cheek,  with  the  words.  Pax  tecum  ^ 
(Peace  be  with  thee). 

The  slight  blow  on  the  cheek  signifies  the  persecutions 
to  which  we  may  possibly  be  exposed  on  account  of  our 
faith. 

When  the  bishop  says  the  words  of  Confirmation  he  uses 
t,he  Christian  name  of  the  person,  with  a  middle  name  if 
one  be  taken  on  that  occasion.  The  taking  of  the  middle 
name  is  usual,  but  not  necessary.  It  is  to  be  recommended, 
because  it  gives  another  patron  and  intercessor  in  heaven. 

After  the  bishop  has  washed  his  hands,  he  recites  certain 
verses  and  a  prayer,  gives  a  solemn  blessing  to  those  con- 
firmed, and  directs  them  to  say  (as  a  kind  of  penance)  the 
Apostles'  Creed,  the  Our  Father  and  the  Hail  Mary. 

QUESTIONS.  1.  What  is  Confirmation  ?  2.  Who  may 
receive  it,  and  what  is  the  effect  of  the  grace  given  through 
it?  3.  Who  instituted  this  sacrament?  4.  What  references 
to  it  are  found  in  the  Scriptures?  5.  Who  is  the  ordinary 
minister  of  Confirmation?  6.  What  exceptions  may  there 
be  to  this  rule,  in  the  Western  Church?  7.  In  Churches 
of  Eastern  rite?  8.  How  often  must  Confirmation  be  con- 
ferred in  our  dioceses  ? 

9.  Describe  the  matter  of  Confirmation,  10.  What 
is  balm?  11.  What  else  is  used  in  some  Eastern  rites? 
12.  Explain  the  symbolism  of  the  oil  and  of  the  balm.  13, 
When  and  where  is  the  holy  chrism  blessed  ?  14.  How  old 
is  this  custom  ? 

15.  What  is  the  form  of  Confirmation,  in  the  Latin  rite  ? 
16.  In  the  Greek  rite?  17.  At  what  age  is  Confirmation 
usually  administered  among  us,  and  why?  18.  In  Eastern 
('hurches,  and  formerly  throughout  the  world? 

''•  Vax  tecum.     Pax  tay'-cum. 


THE  CONFESSION  OF  SINS  51 

19.  What  two  conditions  are  required  for  sponsorship  at 
Confirmation?  20.  Is  there  any  impediment?  21.  How 
many  sponsors  are  usually  employed? 

22.  What  prayer  is  offered?  23.  What  does  the  bishop 
invoke?    24.  What  anointing  is  made? 

25.  What  is  the  meaning  of  the  blow  on  the  cheek?  26. 
Is  it  necessary  to  take  a  new  name  at  Confirmation? 
27.  Why  is  it  generally  done  ?  28.  What  penance  is  said  by 
those  confirmed? 


Lesson  13 

THE  CONFESSION  OF  SINS 

The  Sacrament  of  Penance  is  a  sacrament 
through  which  the  sins  committed  after  Baptism  are 
forgiven. 

Jurisdiction.  All  priests  have  the  power  of 
forgiving  sins,  but  they  must  have  special  permis- 
sion to  use  that  power.  It  is  given  to  a  priest  at  his 
ordination,  but  its  exercise  depends  upon  authoriza- 
tion by  the  Church.  A  priest  thus  authorized  is  said 
to  have  jurisdiction. 

No  priest  can  hear  confessions  unless  he  has  received 
permission  (known  as  faculties)  from  the  bishop  of  the 
diocese  in  which  the  confessions  are  to  be  heard.  He  must 
be,  in  the  words  of  the  Catechism,  "a  duly  authorized 
priest. ' ' 

The  power  of  absolving  from  certain  very  grave  sins  is 
often  reserved  to  the  bishop  or  to  the  Pope.  Such  sins  are 
known  as  reserved  cases,  and  a  priest,  unless  by  special  per- 
mission, cannot  give  absolution  validly  in  such  cases. 

The  Confessional.  The  sacrament  of  Penance 
is  the  only  one  that  is  always  administered  in  secret. 


52 


THE  VISIBLE  CHURCH 


The  other  six  sacraments  are  given  ordinarily  in  a 
solemn  manner,  in  the  presence  of  witnesses  or  oth- 
ers, with  lights  and  prayers.  The  sacrament  of 
Penance  concerns  no  one  but  the  penitent  and  the 
priest;  and  hence  it  is  usually  administered  in  a 
confessional,  and  always  without  pomp  or  ceremony. 

A  confessional  is  the  seat  which  the  priest  uses,  or  the 
enclosure  within  which  the  confession  is  ordinarily  made. 
In  our  churches  it  consists  usually  of  a  central  box  in 
which  the  confessor  is  seated,  and  side  alcoves, 
fitted  with  doors  or  curtains,  in  which  the 
penitents  kneel.  The  partitions  have  open- 
ings provided  with  gratings  or  screens,  sepa- 
rating the  penitent  from  the  priest,  and  these 
may  be  closed  by  sliding  shutters.  The  Ritual 
demands  that  the  confessional  be  located  in  a 
conspicuous  place  in  the  church,  and  it  is 
Confessional,  recommended  that  in  the  part  where  the  peni- 
tent kneels  there  shall  be  a  crucifix  or  a  picture  of  our  Lord, 
to  inspire  devotion  and  contrition  in  the  sinner. 

The  present  form  of  confessional  is  of  somewhat  recent 
origin.  In  ancient  times  confessions  were  heard  in  the 
open  church,  the  penitent  kneeling  before  the  priest  or 
seated  by  his  side.  The  division  of  the  confessional  into 
compartments  came  into  general  use  about  the  sixteenth 
century. 

The  priest,  when  hearing  confessions,  wears  a  purple 
stole.  The  stole  symbolizes  authority,  and  the  purple  color 
is  emblematic  of  penance.  According  to  the  requirements 
of  the  Ritual,  the  confessor  should  also  wear  a  surplice, 
but  this  is  often  dispensed  with. 


Why  We  Tell  Our  Sins.  Our  Blessed  Saviour 
gave  His  Apostles  and  the  priests  of  His  Church 
the  power  **to  bind  and  to  loose" — a  discretionary 
and  judicial  power.    They  are  judges,  advisers  and 


THE  CONFESSION  OF  SINS  53 

physicians  of  souls — not  merely  absolvers.  To  ful- 
fill these  offices,  the  priest  must  have  a  clear  knowl- 
edge of  the  sins  of  the  penitent,  especially  of  his 
mortal  sins.  Therefore  ''we  are  bound  to  confess 
our  mortal  sins,  and  it  is  well  also  to  confess  our 
venial  sins." 

According  to  the  form  of  confession  used  generally  in 
our  churches,  the  penitent  asks  the  blessing  of  the  priest : 
"Bless  me,  Father."  The  priest  makes  the  sign  of  the 
cross  over  him,  with  a  short  form  of  prayer  asking  that 
God  may  be  in  his  heart  and  on  his  lips,  so  that  he  may 
worthily  confess  his  sins.  The  Confiteor  may  then  be  said, 
but  for  the  sake  of  brevity,  it  is  customary  merely  to  begin 
it :  "I  confess  to  Almighty  God  and  to  you.  Father,  that 
I  have  sinned." 

The  penitent  then  states  how  long  ago  his  last  confession 
was,  and  whether  he  then  received  absolution  and  Holy 
Communion.    He  then  accuses  himself  of  his  sins. 

The  confessor  may,  and  generally  does,  give  advice  or 
a  short  instruction,  and  imposes  a  penance,  which  means 
certain  prayers  to  be  said  or  good  works  to  be  done  after 
the  confession. 

Then,  while  the  penitent  says  the  Act  of  Contrition,  the 
priest  (after  reciting  the  last  two  sentences  of  the  Con- 
fiteor) pronounces,  in  Latin,  the  form  of  absolution.  In 
English  it  would  be  as  follows : 

"May  our  Lord  Jesus  Christ  absolve  thee,  and  I  by  His 
authority  do  absolve  thee  from  every  bond  of  excommuni- 
cation and  interdict,  as  far  as  I  can  and  thou  needest  it. 

' '  And  so  I  absolve  thee  from  thy  sins,  in  the  name  of  the 
Father  and  of  the  Son  and  of  the  Holy  Ghost.    Amen. 

"May  the  Passion  of  our  Lord  Jesus  Christ,  the  merits 
of  the  Blessed  Mary  ever  Virgin  and  of  all  the  Saints, 
whatever  thou  hast  done  and  whatever  evil  thou  hast  borne, 
be  to  thee  unto  the  remission  of  sins,  the  increase  of  grace, 
and  the  reward  of  everlasting  life.    Amen." 

The  first  part  of  this  form  is  the  absolution  from  cen^ 


54  THE  VISIBLE  CHURCH 

siires,  if  any  have  been  incurred.  Censures  are  of  three 
kinds:  excoynmunication,  or  separation  from  communion 
with  the  Church;  interdict,  or  being  debarred  from  the 
sacraments,  etc.;  and  suspension  from  the  exercise  of 
the  Sacred  Orders.  In  an  absolution  given  to  a  priest  the 
form  is:  ** excommunication,  suspension  and  inter- 
dict." 

The  second  part  contains  the  absolution  from  sins,  and 
the  essential  word  of  the  form  is :  "  Absolvo"— I  absolve. 

The  third  part  is  a  prayer  offered  through  the  Passion 
of  our  Lord  and  the  merits  of  the  Saints,  that  our  good 
works  and  sufferings  may  avail  us  for  forgiveness,  grace 
and  glory. 

QUESTIONS.  1.  What  is  the  sacrament  of  Penance? 
2.  Can  all  priests  hear  confessions?  3.  What  do  we  mean 
by  jurisdiction  in  the  sacrament  of  Penance?  4.  What  is 
the  permission  to  hear  confessions  called,  and  who  grants 
it?  5.  What  are  reserved  cases?  6.  How  does  the  sacra- 
ment of  Penance,  in  the  manner  of  its  administration,  differ 
from  the  other  sacraments,  and  why  ? 

7.  Describe  a  confessional.  8.  How  were  confessions 
heard  in  early  times?  9.  When  did  the  present  form  of 
the  confessional  come  into  use?  10.  What  does  the  con- 
fessor wear,  and  what  is  its  symbolism?  11.  What  other 
vestment  may  he  wear  ? 

12.  Why  do  we  tell  our  sins?  13.  Give  the  usual  form 
of  beginning  a  confession,  up  to  the  telling  of  the  sins. 
1,4.  What  is  a  penance?  15.  What  is  the  first  part  of  the 
form  of  absolution  ?  16.  Name  and  define  the  three  kinds 
of  censures.  17.  What  word  is  inserted  when  absolution  is 
given  to  a  priest  ?  18.  What  is  the  second  part  of  the  form  ? 
19.  What  is  the  essential  word?  20.  What  is  the  third 
part? 


CEREMONIES  OF  EXTREME  UNCTION     55 

Lesson  14 
TEE  CEREMONIES  OF  EXTREME  UNCTION 

Hxtreme  Unction  is  a  sacrament  which, 
through  the  anointing  and  prayer  of  the  priest,  gives 
health  and  strength  to  the  soul,  and  sometimes  to 
the  body,  when  we  are  in  danger  of  death  from  sick- 
ness. 

The  name  Extreme  Unction  signifies  the  last  anointing. 
The  word  last  is  used  because  every  Catholic  has  been  pre- 
viously anointed  in  a  sacrament  or  a  sacramental  ceremony. 
At  Baptism  his  breast  and  shoulders  were  anointed  with 
the  oil  of  catechumens,  and  his  head  with  chrism.  At  Con- 
firmation he  was  marked  on  the  forehead  with  chrism.  If 
he  has  been  raised  to  the  priesthood,  he  has  received  on  his 
hands  another  anointing  in  the  reception  of  that  Sacred 
Order.  And  so,  when  seriously  ill,  his  various  senses 
receive  a  last  anointing  in  the  sacrament  of  Extreme 
Unction. 

Extreme  Unction,  like  all  the  other  sacraments,  was 
instituted  by  our  Blessed  Saviour,  but  there  is  no  mention 
of  it  in  the  Gospels.  We  find  the  first  account  of  it  in  the 
Epistle  of  St.  James  the  Apostle  (Chap.  V)  :  "Is  any  man 
sick  among  you?  Let  him  bring  in  the  priests  of  the 
Church,  and  let  them  pray  over  him,  anointing  him  with 
oil  in  the  name  of  the  Lord.  And  the  prayer  of  faith  shall 
save  the  sick  man :  and  the  Lord  shall  raise  him  up :  and 
if  he  be  in  sins,  they  shall  be  forgiven  him. ' ' 

The  Matter  of  the  Sacrament.  The  anoint- 
ings are  made  with  the  oleum  infirmorum,^  the  oil 
of  the  sick.    (Lesson  41.) 

This  sacrament  should  be  administered,  if  possible,  when 
the  patient  is  able  to  realize  its  importance.    It  should  not 

1  oleum  infirmorum.     oh'-lay-iun  in-feer-mo'-mm. 


56  THE  VISIBLE  CHURCH 

be  deferred  until  he  is  deprived  of  his  senses  and  at  the 
point  of  death.  When  it  can  be  done,  the  Holy  Eucharist 
in  the  form  of  Viaticum  is  given  to  the  sick  person  before 
Extreme  Unction. 

In  the  Sick-Room.  The  following  prepara- 
tions should  be  made  for  the  administration  of  the 
sacrament  to  the  sick: 

1.  Provide  a  taUe,  or  firm  stand,  entirely  covered  with  a 
clean  white  cloth. 

2.  Place  on  it  a  standing  crucifix  and  two  blessed  can- 
dles, which  should  be  lighted  when  the  priest  is  expected. 

4Q_^  3.     Provide    a    vessel    containing    holy 

^^    jS        water,  and  a  sprinkler,  if  possible. 
1     li  4.    Have  at  hand  a  glass  of  fresh  water; 

25^^^^5-^  a  spoon ;  a  plate  with  small  crumbs  of 
^  .^y  bread,  for  the  cleansing  of  the  oil  from  the 

p jv  .priest's  hands;  a  towel;  a  napkin,  to  be 

i  /  y  used    as   a    Communion-cloth ;    and    seven 

"^"'"'^''^^^'^'^     small  balls  of  clean  cotton,  to  wipe  away 

Sick-Room  Table,  the  anointings. 

No  other  articles  of  any  kind  should  be  placed  on  the 

table.    The  face,  hands  and  feet  of  the  sick  person  should 

be  washed  before  the  priest  arrives. 

When  the  priest  is  known  to  be  carrying  the  Blessed 
Sacrament,  it  is  a  laudable  custom  for  one  of  the  family 
to  meet  him  at  the  street-door  with  a  lighted  candle;  and 
all  the  others  should  kneel  when  he  enters. 

The  Ceremonies  with  which  the  sacrament  of 
Extreme  Unction  are  administered  are  as  follows: 

As  the  priest  comes  into  the  sick-room  he  says,  in  Latin : 
"Peace  be  unto  this  house  and  all  who  dwell  therein." 
After  sprinkling  with  holy  water  the  sick  person,  the  room 
and  other  persons  present,  he  hears  the  patient 's  confession 
if  it  has  not  been  previously  heard,  and  gives  the  Holy 
Viaticum  if  it  is  to  be  given. 


CEREMONIES  OF  EXTREME  UNCTION     57 

He  then  recites  three  prayers  asking  God's  protection  on 
the  house  and  its  inmates. 

The  Confiteor  is  then  recited.  It  may  be  said  in  English 
(or  any  other  language)  by  the  sick  person  or  by  those 
present.  The  two  concluding  sentences  are 
said  in  Latin  by  the  priest. 

He  then  recites  a  prayer  of  exorcism — 
that,  in  the  name  of  the  Three  Persons  of 
the  Trinity  and  by  the  intercession  of  the 
Angels  and  Saints  the  power  of  the  Evil| 
One  may  be  extinguished  in  the  sick  person.* 

The  priest  has  brought  the  oil  of  the  sick  ""on^Kd^ 
in  a  small  gold-plated  box  known  as  an  oil-    and  Its  Case. 
stock,  which  is  enclosed  in  a  leather  case.    The  holy  oil  is 
usually  soaked  into  cotton  to  avoid  leakage. 

The  Anointing.  The  priest  dips  his  thumb 
into  the  oil  and  makes  the  sign  of  the  cross  with  it 
on  several  parts  of  the  sick  person's  body,  as  fol- 
lows: 

First  on  the  eyes,  with  the  words,  in  Latin:  "By 
this  holy  unction  and  His  most  loving  mercy  may 
the  Lord  pardon  thee  whatever  thou  hast  siimed 
by  sight. ' '  Then  on  the  ears,  mentioning  the  hear- 
ing; the  nose,  mentioning  the  sense  of  smell;  the 
lips,  for  taste  and  speech;  the  palms  of  the  hands, 
for  the  sense  of  touch;  and  the  feet,  for  sins  com- 
mitted by  walking. 

The  last-mentioned  unction  may  be  omitted  if  it  cannot 
be  done  conveniently.  Each  unction  is  wiped  away  with 
cotton. 

When  a  priest  receives  Extreme  Unction,  his  hands  are 
anointed  not  on  the  palms  but  on  the  back — because  his 
palms  have  been  previously  consecrated  with  oil  at  his 
ordination. 

After  the  anointing  the  priest  prays,  "Kyrie  eleison,"^ 
1  Kyrie  eleison.     Kyrr'-e-ay  ay-Iay'-e-son. 


58  THE  VISIBLE  CHURCH 

etc.  ("Lord,  have  mercy") — after  which  the  Our  Father 
is  said  (secretly,  except  the  concluding  words),  followed 
by  several  verses  and  three  prayers  for  the  sick  person, 
asking  for  forgiveness  and  restoration  to  health. 

The  Apostolic  Blessing.  Immediately  after 
the  administration  of  Extreme  Unction  it  is  usual 
to  impart  the  Last  Blessing  or  Apostolic  Blessing, 
which  gives  a  plenary  indulgence. 

This  is  also  called  the  blessing  in  articulo  mortis^  (at 
the  moment  of  death),  because  the  indulgence  is  lot  ob- 
tained when  the  prayers  are  read,  but  in  the  last  moments 
of  life. 

This  blessing  consists  of  a  prayer,  the  Confiteor  and  the 
formula  by  which  the  indulgence  is  granted. 

QUESTIONS.  1.  What  is  Extreme  Unction  ?  2.  What 
does  the  name  signify?  3.  What  other  anointings  may  a 
Catholic  have  received  during  his  life?  4.  Who  instituted 
this  sacrament?  5.  What  mention  of  it  is  made  in  the 
Scriptures  ? 

6.  What  is  the  matter  of  this  sacrament?  7.  When 
should  it  be  given?  8.  What  sacrament  is  usually  given 
before  Extreme  Unction  ? 

9.  Name  the  articles  to  be  prepared  in  a  sick-room  when 
the  sacraments  are  to  be  administered.  10.  What  kind  of 
candle  is  used  ?  11.  Why  are  bread-crumbs  provided  ?  12. 
How  should  the  body  of  the  sick  person  be  prepared  for 
the  sacrament  of  Extreme  Unction?  13.  What  is  done 
when  the  priest  is  carrying  the  Blessed  Sacrament  ? 

14.  What  words  does  the  priest  use  when  he  enters  the 
sick-room?  15.  How  many  prayers  does  he  read  before 
the  anointings,  and  for  what  does  he  pray?  16.  What 
prayer  may  be  said  by  the  sick  person  or  others  ?  17.  What 
is  the  nature  of  the  prayer  of  exorcism  ? 

1  in  articulo  mortis,     in  ar-tick'-u-lo  mor'-tisa. 


CEREMONIES  OF  EXTREME  UNCTION     59 

18.  How  is  the  oil  of  the  sick  brought  by  the  priest? 
19.  Name  the  parts  of  the  body  anointed,  and  the  sense, 
etc.,  signified  by  each,  20.  Give  the  formula  of  words  used 
at  the  anointing  of  the  eyes.  21.  What  anointing  may  be 
omitted  if  inconvenient?  22.  What  difference  is  there  be- 
tween Extreme  Unction  as  given  to  a  priest  and  as  given 
to  any  other  person?  23.  What  is  the  nature  of  the  final 
prayers?  24.  What  blessing  is  usually  imparted  immedi- 
ately after  Extreme  Unction?  25.  What  indulgence  is 
given  by  it?  26.  What  is  its  Latin  name?  27.  Why  is  it 
80  called  ?    28.  Of  what  does  this  blessing  consist  ? 


Lesson  15 
THE  CEREMONIES  OF  HOLT  ORDERS— I 

THE  TONSURE  AND  THE   MINOR  ORDERS 

Holy  Orders  is  a  sacrament  by  which  bishops, 
priests  and  other  ministers  of  the  Church  are  or- 
dained, and  receive  the  power  and  grace  to  perform 
their  sacred  duties. 

The  "other  ministers  of  the  Church"  are  those  who 
receive  orders  lower  than  priesthood;  namely,  deaconshup, 
suhdeaconship,  and  the  minor  orders. 

The  Tonsure.     This  is  not  an  order.     It  is 

merely  a  ceremony,  signifying  that  the  person 
receiving  it  is  taken  from  the  world,  ceases  to  be  a 
layman,  and  is  made  a  member  of  the  clergy.  It 
consists  in  the  cutting  off  of  some  of  the  hair  from 
the  candidate 's  head. 

In  our  part  of  the  world  it  has  never  become  a  custom 
to  "wear  the  tonsure" — that  is,  to  keep  a  portion  of  tht* 
head  shaven  ;  but  in  Catholic  countries  it  is  an  obligation 


60  THE  VISIBLE  CHURCH 

upon  all  clerics.  "Where  it  is  worn,  the  tonsure  consists 
of  a  smoothly  shaven  circular  spot,  about  three  inches  in 
diameter,  on  the  top  of  the  head  towards  the  rear.  In 
some  orders  of  monks  it  is  much  larger — merely  a  fringe 
of  hair  being  left  around  the  head,  like  a  wreath. 

The  giving  of  the  tonsure  signifies  the 
putting  away  of  useless  things  and  orna- 
ments— the  separating  of  one's  self  from 
vanity  and  worldliness.  It  is  also  a  sym- 
bol of  the  crown  of  thorns  worn  during 
His  Passion  by  our  Blessed  Lord. 
Two  kinds  of '  The  tonsure  may  not  be  given  to  a  stu- 
Tonsure.  (jg^^  ^^til  his  first  year   of   theological 

study.  The  minor  orders  are  given  usually  in  the  second 
year;  subdeaconship  at  the  end  of  the  third  year,  the  dea- 
conship  and  priesthood  in  the  fourth  year. 

The  conferring  of  the  tonsure  and  of  the  various  orders 
usually  takes  place  on  one  of  the  ember  days  (Lesson  67), 
but  they  may  be  given  on  other  days.  Any  person  who 
presents  himself  to  receive  orders  and  who  is  legally  unfit 
or  unworthy,  thereby  incurs  an  excommunication. 

At  the  ceremony  of  tonsure  (after  a  prayer  asking  that 
the  candidates  may  receive  the  Holy  Ghost),  the  bishop 
with  a  pair  of  scissors  clips  five  small  locks  of  hair  from 
the  candidate's  head  in  the  form  of  a  cross — from  the 
front,  back,  both  sides  and  centre.  The  candidate  says: 
"The  Lord  is  the  portion  of  my  inheritance  and  my  chalice ; 
it  is  Thou  Who  wilt  restore  my  inheritance  to  me."  He 
is  afterwards  invested  with  a  surplice  (Lesson  36),  the 
garb  of  the  clerical  state. 

Tlie  Minor  Orders.  These  are  a  necessary 
part  of  the  preparation  for  the  priesthood,  and  are 
given  only  to  those  who  have  previously  received  the 
tonsure.  They  are  four  in  number:  The  order  of 
porter,  of  lector  (or  reader),  of  exorcist,  and  of 
acolyte. 


THE  CEREMONIES  OF  HOLY  ORDERS  61 

These  four  orders  are  sometimes  conferred  all  at  one 
time,  sometimes  at  two  or  more  ordinations. 

In  the  early  centuries  of  the  Church  various  ministers 
were  ordained  to  attend  to  certain  duties  connected  with 
the  divine  worship.  Some  of  these  were  afterwards  raised 
to  the  priesthood,  while  others  remained  all  their  lives  in 
these  minor  orders.  At  the  present  time  these  orders  are 
always  steps  towards  the  priesthood ;  all  who  receive  them 
have  the  intention  of  becoming  priests. 

The  Order  of  Porter — the  door-keeper  of  the 
house  of  God. 

The  candidate,  carrying  a  surplice  and  a  candle,  comes 
before  the  bishop,  and  after  he  has  been  instructed  in  the 
duties  of  his  office,  his  surplice  is  blessed  and  he  is  invested 
with  it.  He  receives  the  keys  of  the  church,  is  led  to  the 
door,  locks  and  unlocks  it,  and  rings  the  church  bell — thus 
symbolizing  the  various  duties  which  were  performed  by 
the  porter  in  early  times. 

The  Order  of  Liector — ^the  reader,  who  was  in 

early  ages  an  instructor  and  catechist. 

In  former  times  he  was  ordained  to  teach  the  people,  to 
read  the  Sacred  Scriptures  to  them,  and  to  be  a  chanter 
at  solemn  services.  At  the  ordination  of  lectors  the 
bishop  places  in  the  hand  of  each  the  Holy  Scriptures,  as 
a  symbol  of  their  office,  praying  that  they  may  "preach 
what  should  be  done,  and  do  what  they  preach. ' ' 

The  Order  of  Exorcist — the  caster-ont  of 
devils. 

In  the  first  centuries  of  the  Church  the  power  of  the 
Evil  One  was  greater  than  it  is  now,  extending  often  over 
the  bodies  of  men  as  well  as  their  souls=  Such  control 
over  bodies  was  called  demoniac  possession.  In  those  times 
a  special  minister  of  the  Church  was  ordained  to  cast  out 


62  THE  VISIBLE  CHURCH 

or  exorcise  devils,  and  he  was  therefore  called  an  exorcist. 
He  also  assisted  at  the  administration  of  Baptism,  imposing 
hands  on  the  person  baptized,  and  thereby  giving  him  the 
graces  of  the  Holy  Ghost. 

At  the  ordination  of  an  exorcist  the  bishop  admonishes 
him  that,  having  the  power  of  expelling  devils  from  others, 
he  must  keep  all  uncleanness  from  his  own  mind  and  body. 
He  takes  in  his  hand  the  Missal  (Mass-Book)  or  the  Ponti- 
fical (the  Ritual  used  by  bisliops). 

The  Order  of  Acolyte — the  Mass-server. 

In  early  centuries  certain  men  were  ordained  for  this 
duty,  which  is  now  fulfilled  by  altar-boys.  At  the  ordina- 
tion, the  bishop  presents  a  candle  to  them,  signifying  that 
they  receive  the  right  to  light  the  lamps  of  the  church,  and 
a  cruet  (Lesson  29),  expressing  their  duty  of  serving  the 
wine  and  water  at  the  Mass. 

QUESTIONS.  1.  What  is  Holy  Orders?  2.  Who  are 
the  "othe^  ministers  of  the  Church?"  3.  Is  the  tonsure 
an  order?  4.  What  does  it  signify?  5.  In  what  does  it 
consist?  6.  Describe  the  tonsure  worn  by  priests  in  Catho- 
lic countries.  7.  Describe  that  worn  by  some  orders  of 
monks.  8.  What  does  the  giving  of  the  tonsure  symbolize? 
9.  In  which  years  of  study  may  the  tonsure  and  the  various 
orders  be  received?  10.  On  what  days  are  ordination^ 
usually  held?  11.  What  is  the  penalty  for  unworthy  can- 
didates? 12.  Describe  the  ceremony  of  tonsuie.  13.  What 
vestment  is  given  to  the  person  receiving  the  tonsure  ? 

14.  Name  the  minor  orders.  15.  What  was  the  practice 
concerning  these  in  early  centuries? 

16.  What  is  the  order  of  porter  ?  17.  Describe  this  ordi- 
nation.   18.  What  do  the  ceremonies  symbolize  ? 

19.  What  is  the  order  of  lector?  20.  What  were  the 
lector's  duties  in  former  times?  21.  What  is  done  at  this 
ordination  ? 

22.  What  is  an  exorcist?    23.  What  can  you  say  of  the 


THE  CEREMONIES  OF  HOLY  ORDERS  63 

power  of  the  devil  in  early  times?  24.  What  did  the  exor- 
cist do  formerly  at  Baptisms  ?  25.  Describe  this  ordination. 
26.  What  is  an  acolyte?  27.  What  was  done  in  early 
times?  28.  Who  now  perform  the  duties  of  acolytes  in  our 
churches?  29.  What  things  are  given  to  the  candidate  at 
this  ordination,  and  what  do  they  signify  ? 


Lesson  16 
TEE  CEREMONIES  OF  HOLY  ORDERS— II 

SUBDEACONSHIP    AND   DEACONSHIP 

Subdeaconship,  deaconship  and  the  priesthood 
(which  is  considered  in  the  next  Lesson)  are  known 
as  the  sacred  or  major  orders. 

The  order  of  subdeaconship  is  an  important  step,  for  it 
separates  the  recipient  from  the  world,  and  binds  him  to 
perfect  chastity,  to  strict  obedience,  and  to  the  service  of 
God  in  His  sanctuary. 

The  Celibacy  of  tlie  Clergy.  Celibacy  signi- 
fies living  unmarried.  The  Church,  in  the  greater 
part  of  the  world,  requires  that  the  clergy  live  in 
this  state;  and  by  the  reception  of  subdeaconship 
they  render  themselves  incapable  of  marriage. 

This  law  was  made  for  two  reasons :  1.  Because  an  un- 
married priesthood  may  serve  God  with  less  restraint  and 
without  being  hampered  by  family  ties.  2.  Because  the 
state  of  virginity  is  hoher  than  that  of  marriage,  as  is 
taught  by  our  Lord,  by  the  Apr  stie  St.  Paul  and  by  the 
Church. 

This  legislation  was  developed  gradually.  In  the  times 
of  the  Apostles  it  was  required  that  a  bishop  should  have 
been  only  once  married.  Later  on  the  law  was  made  that 
if  a  priest  married  after  ordination  he  should  be  considered 


64  THE  VISIBLE  CHURCH 

as  a  layman,  though  his  marriage  was  regarded  as  valid. 
About  the  twelfth  century  various  councils  decreed  that 
the  marriage  of  a  person  in  Holy  Orders  was  not  only 
unlawful  but  invalid. 

At  present,  in  the  Western  Church,  a  married  man  can 
receive  Holy  Orders  only  if  his  wife  fully  consents  and 
herself  makes  a  vow  of  chastity.  A  widower  is  considered 
as  an  unmarried  man,  and  is  eligible  to  the  priesthood. 

In  certain  parts  of  the  world,  in  Eastern  Churches,  there 
are  Catholic  priests  who  are  lawfully  married.  The  law 
of  clerical  celibacy  has  never  come  into  force  in  those 
regions.  The  parish  priests  are  usually  married  men, 
while  the  members  of  religious  orders  are  not.  The  bishops 
also  are  generally  unmarried. 

In  these  Churches,  however,  it  is  necessary  that  the 
marriage  be  contracted  before  the  receiving  of  deacon- 
ship,  which,  among  them,  is  considered  the  first  of  the 
sacred  orders;  it  is  not  allowed  afterwards;  and  if  a 
priest's  wife  dies,  he  is  not  permitted  to  remarry  in  some 
Churches,  while  in  others  his  second  marriage  is  consid- 
ered valid,  but  he  is  thereby  retired  from  active  priestly 
duties. 

The  Ceremonies  of  Ordination  to  Sub- 
deaconship.  In  company  with  those  upon  whom 
deaconship  and  the  priesthood  are  to  be  conferred, 
the  candidates  stand  before  the  bishop,  who  admon- 
ishes them  as  to  the  obligations  they  are  about  to 
assume — ending  with  the  words:  '*If  it  please  you 
to  persevere  in  your  good  resolutions,  in  the  name 
of  God,  come  hither."  The  candidates  take  a  step 
forward,  and  thereby  bind  themselves  forever  to 
chastity  and  obedience. 

All  the  candidates  for  sacred  orders  then  prostrate  them- 
selves on  the  floor,  while  the  bishop  and  the  clergy  recite 
the  Litany  of  the  Saints. 

The  bishop  gives  an  instruction  as  to  the  duties  of  sub- 


THE  CEREMONIES  OF  HOLY  ORDERS  65 

deacons.  They  are  to  prepare  and  present  the  water  at 
the  Mass,  to  chant  the  Epistle,  to  assist  the  deacon,  to  wash 
the  sacred  linens,  to  care  for  the  chalice  and  the  paten, 
and  to  assist  in  the  instrxiction  of  the  faithful. 

The  empty  chalice  and  the  paten  are  then  presented  to 
the  candidates,  together  with  the  cruets  of  wine  and  water. 
The  bishop  calls  down  upon  them  the  seven  gifts  of  the 
Holy  Ghost.  Their  vestments  are  then  blessed  and  im- 
posed on  them — the  amice,  signifying  the  restraining  of 
speech ;  the  maniple,  symbolizing  good  works ;  and  the  tunic, 
typifying  happiness.  (Lesson  36.)  The  Mass-Book  is 
given  to  them,  signifying  their  office  of  chanting  the  Epistle 
in  Solemn  Masses;  and  one  of  them  sings  the  Epistle  of 
the  Mass. 

The  Order  of  Deaconship  is  the  last  step 
before  attaining  to  the  priesthood.  The  deacon  is 
the  priest's  principal  assistant  at  Mass,  and  at  other 
sacred  rites.  He  is  permitted  to  preach,  and  he  has 
authority  to  baptize,  although  this  faculty  is  seldom 
exercised  by  deacons  at  the  present  day. 

In  the  Acts  of  the  Apostles  w^e  read  that  in  the  very 
first  years  of  the  Church  it  was  found  necessary  to  ordain 
deacons  (meaning  ministers  or  servants)  to  take  charge  of 
various  duties  to  which  the  Apostles  could  not  attend. 

The  ceremonies  of  ordination  to  deaconship  begin  just 
after  the  Epistle  in  the  Mass  of  Ordination.  The  candi- 
dates are  presented  to  the  bishop  by  one  of  the  clergy 
called  the  archdeacon,  who  testifies  to  their  worthiness. 

The  bishop  instructs  the  candidates :  They  are  to  min- 
ister at  the  altar,  to  haptize  and  to  preach.  They  then 
prostrate  themselves,  if  they  have  not  done  this  previously, 
in  company  with  the  subdeacons. 

The  bishop  intones  a  beautiful  Preface,  in  the  midst 
of  which  he  places  his  hand  on  the  head  of  each  candi- 
date, saying:  "Receive  the  Holy  Ghost,  for  strength  and 


66  THE  VISIBLE  CHURCH 

for  resisting  the  devil  and  his  temptations,  in  the  name 
of  the  Lord." 

The  deacons  are  then  invested  with  their  stoles,  which 
signify  authority.  A  deacon's  stole  is  worn  diagonally 
from  the  left  shoulder  to  the  right  side.     (Lesson  35.) 

The  dalmatic,  the  deacon's  special  vestment,  is  then 
blessed  and  imposed.  It  represents  salvation,  joy  and  jus- 
tice.    (Lesson  36.) 

The  Book  of  the  Gospels  is  given,  to  denote  that  the 
chanting  of  that  part  of  the  Mass  is  one  of  the  deacon's 
principal  duties;  and  the  Gospel  of  the  Mass  is  then  sung 
by  one  of  the  deacons. 

QUESTIONS.  1.  Which  are  the  sacred  or  major  or- 
ders? 2.  What  makes  the  order  of  subdeaconship  very 
important  ? 

3.  What  is  the  meaning  of  "the  celibacy  of  the  clergy?" 
4.  Why  was  this  law  made?  5.  Explain  the  development 
of  this  legislation.  6.  Can  a  married  man  become  a  priest  ? 
7.  A  widower?  8.  Are  there  any  Catholic  priests  who  are 
lawfully  married  ?  9.  What  are  the  usual  rules  in  Eastern 
Churches  concerning  the  marriage  of  the  clergy? 

10.  At  the  conferring  of  subdeaconship,  what  admoni- 
tion is  given  by  the  bishop?  11.  What  is  the  effect  of 
the  step  forward  at  the  ordination?  12.  What  is  recited 
during  the  prostration?  13.  Name  the  duties  of  subdea- 
cons?  14.  What  things  are  presented  to  them  as  symbols 
of  their  duties?  15.  What  gifts  are  called  down  upon 
them  by  the  bishop?  16.  What  vestments  are  given  to 
them?  17.  What  does  the  amice  symbolize?  18.  The 
maniple?  19.  The  tunic?  20.  What  part  of  the  Mass  is 
chanted  by  a  subdeacon  ? 

21.  What  are  the  principal  duties  of  a  deacon?  22. 
What  is  the  earliest  mention  of  deacons?  23.  At  what 
part  of  the  Mass  does  the  ordination  of  deacons  begin? 
24.  Who  presents  the  candidates  to  the  bishop  ?  25.  What 
three  duties  of  deacons  are  mentioned  by  the  bishop?    26. 


THE  CEREMONIES  OF  HOLY  ORDERS  67 

By  what  action  and  words  does  the  bishop  invoke  the  Holy 
Ghost?  27.  What  does  the  deacon's  stole  signify?  28. 
How  is  it  worn  ?  29.  Describe  a  dalmatic.  30.  What  does 
it  represent  ?  31.  What  part  of  the  Mass  is  chanted  by  a 
deacon  ? 

Lesson  17 
TEE  CEREMONIES  OF  HOLY  ORDERS— III 

THE   PEIESTHOOD 

The  Order  of  Priesthood  imprints  on  the 
soul  a  character  or  mark  which  endures  forever. 
The  person  ordained  receives  the  power: 

1.  To  offer  the  Holy  Sacrifice  of  the  Mass. 

2.  To  bless  any  one  or  anything. 

3.  To  rule  a  portion  of  God's  flock. 

4.  To  preach  the  word  of  God. 

5.  To  administer  the  sacraments  of  Baptism, 
Penance,  the  Holy  Eucharist,  and  Extreme  Unction, 
and  to  unite  in  Matrimony. 

The  ceremonies  of  ordination  to  the  priesthood  begin 
after  the  Gospel  of  the  Mass.  The  candidates  are  presented 
to  the  bishop  by  the  archdeacon,  who  testifies  to  their 
worthiness.  The  bishop  instructs  them,  comparing  them 
to  the  seventy  priests  of  the  Old  Law,  and  to  the  seventy- 
two  disciples  of  Christ  who  were  sent  to  preach  His  word ; 
he  reminds  them  that  they  are  part  of  the  mystical  Body 
of  Christ,  the  Catholic  Church;  he  exhorts  them  to  be 
chaste  and  holy,  to  preach  by  both  word  and  example.  If 
the  candidates  have  not  taken  part  already  in  the  prostra- 
tion, they  now  prostrate  themselves. 

The  bishop  imposes  both  of  his  hands  on  the  head  of 
each  candidate,  and  all  the  priests  present  do  the  same. 


68  THE  VISIBLE  CHURCH 

The  imposing  of  hands  symbolizes  the  imparting  of  grace. 
The  bishop  chants  a  long  Preface,  thanking  God  for 
having  instituted  the  priesthood,  and  praying  for  those 
now  receiving  it. 

He  then  moves  the  stole  from  the  candidate's  left  shoul- 
der to  his  neck,  crossing  it  in  front  as  it  is  worn  by  priests, 
saying  (in  Latin)  :  "Receive  the  yoke  of  Christ,  for  His 
yoke  is  sweet  and  His  burden  light." 

The  chasuble,  the  special  vestment  of  the  priest  (Lesson 
35),  is  then  placed  on  the  candidate's  shoulders,  but  is 
kept  folded  up  at  the  rear.  It  symbolizes  protection  from 
evil — a  spiritual  suit  of  armor. 

After  the  singing  of  the  "Veni,  Creator  Spiritus"^  (a 
hymn  to  the  Holy  Ghost),  the  hands  of  each  candidate 
are  (Anointed  with  the  oil  of  catechumens  (Lesson  41), 
on  the  palms,  which  are  thereby  specially  consecrated.  The 
hands  are  then  tied  with  a  strip  of  white  linen,  and  remain 
bound  until  the  Offertory  of  the  Mass. 

The  Power  of  Celebrating  Mass.  To  give 
the  power  of  offering  the  Holy  Sacrifice,  a  chalice 
(containing  wine  and  water)  and  a  paten  (holding 
an  unconsecrated  altar-bread)  are  placed  in  the 
hands  of  each  candidate,  with  the  words :  * '  Receive 
the  power  to  offer  sacrifice  to  God  and  to  celebrate 
Masses,  for  both  the  living  and  the  dead,  in  the  name 
of  the  Lord.     Amen." 

During  the  remainder  of  the  Mass  the  newly  ordained 
priests  utter  the  words  of  the  Holy  Sacrifice  in  unison 
with  the  bishop,  so  that  the  Mass  is  celebrated  by  .ill  to- 
gether.   This  is  called  concelehration. 

At  the  time  of  Holy  Communion  they  receive  the  Sacred 
Host  but  do  not  receive  of  the  Precious  Blood  of  our  Lord 
from  the  chalice. 

1  Veni,  Creator  Spiritus.    Vay'-nee,  Cray-ah'-tor  Spee'-ree-tuss. 


THE  CEREMONIES  OF  HOLY  ORDERS  69 

The  Power  of  Forgiving  Sins.  After  Com- 
munion the  bishop  places  his  hands  on  the  head  of 
each,  saying  in  Latin  the  words  of  Christ  to  His 
Apostles:  "Receive  ye  the  Holy  Ghost;  whose  sins 
ye  shall  forgive,  they  are  forgiven;  whose  sins  ye 
shall  retain,  they  are  retained." 

The  bishop  at  this  point  unfolds  the  chasuble,  saying: 
"May  the  Lord  clothe  thee  with  the  mantle  of  innocence." 

Each  of  the  new  priests,  placing  his  hands  in  those  of 
the  bishop,  takes  an  oath  of  obedience  to  him  (or  to  his 
own  bishop  if  he  belongs  to  another  diocese).  After  vari- 
ous admonitions  and  a  blessing,  a  penance  is  imposed  for 
each  of  the  orders  that  have  been  conferred  at  the  ordina- 
tion— the  Seven  Penitential  Psalms  for  tonsure  and  minor 
orders,  a  part  of  the  Office  for  subdeacons  and  deacons, 
and  three  Masses  for  priests. 

QUESTIONS.  1.  What  is  imprinted  on  the  soul  by 
ordination  to  the  priesthood?  2.  Name  the  chief  duties 
and  powers  of  a  priest. 

3.  When  do  the  ceremonies  of  ordination  to  the  priest- 
hood begin?  4.  Who  presents  the  candidates  to  the 
bishop?  5.  Give  the  substance  of  the  bishop's  instruction. 
6.  What  is  symbolized  by  the  imposing  of  hands?  7.  What 
is  the  substance  of  the  Preface  sung  by  the  bishop  ?  8. 
How  does  a  priest  wear  his  stole?  9.  To  what  does  the 
bishop  compare  the  stole?  10.  How  is  it  worn  during  the 
early  part  of  an  Ordination  Mass?  11.  What  does  the 
chasuble  symbolize?  12.  What  hymn  is  sung?  13.  Whom 
does  it  honor?  14.  Describe  the  anointing  of  the  hands. 
15.  What  is  done  with  the  hands  afterwards  ?  16.  Describe 
the  ceremony  by  which  the  power  of  saying  Mass  is  given  ? 
17.  How  is  the  remainder  of  the  Mass  said,  and  what  is 
this  method  called?  18.  How  is  the  power  of  forgiving 
sins  bestowed  on  the  new  priests  ?  19.  When  the  chasuble 
is  unfolded,  to  what  does  the  bishop  compare  it  ?    20.    De- 


70  THE  VISIBLE  CHURCH 

scribe  the  taking  of  the  oath  of  obedience.    21.  What  pen- 
ances are  given  for  the  various  orders  conferred? 

Lesson  18 
THE  CEREMONIES  OF  MATRIMONY 

The  Sacrament  of  Matrimony  is  a  sacra- 
ment which  unites  a  Christian  man  and  woman  in 
lawful  marriage. 

Matrimony  is  both  a  sacrament  and  a  contract;  and  the 
ceremonies  with  which  it  is  administered  express  the  holi- 
ness of  the  sacrament  and  the  solemnity  of  the  contract. 

In  all  the  other  sacraments  (except  a  private  Baptism 
given  by  a  layman)  the  minister  of  the  sacrament  is  a 
clergyman.  In  Matrimony  the  ministers  of  the  sacrament 
are  the  parties  who  receive  it;  the  priest  blesses  their  union 
and  sanctifies  it  with  the  rites  of  the  Church. 

The    Ceremonies    of    a    Marriage.      The 

Church  strongly  recommends  that  the  sacrament  of 
Matrimony  shall  be  received  at  Mass  and  with  the 
giving  of  the  Nuptial  Blessing;  but  a  marriage  may 
be  performed  apart  from  Mass  and  even  in  some 
other  place  than  a  church,  if  in  the  presence  of  a 
priest  and  two  witnesses. 

A  marriage  is  a  very  simple  ceremony.  It  con- 
sists essentially  in  the  expression  of  mutual  consent 
by  the  parties  to  take  each  other  as  husband  and 
wife.  This  is  followed  by  the  blessing  of  their  union 
by  the  priest,  and  by  the  ceremony  of  the  ring. 

If  the  ceremony  is  not  at  Mass,  the  priest  wears  a  sur- 
plice and  a  white  stole.  If  the  Nuptial  Mass  is  to  follow 
the  marriage  ceremony,  he  is  vested  for  it,  except  that  he 
does  not  wear  the  maniple  (Lesson  35)  during  the  marriage 
rite.    The  presence  of  two  witnesses  is  necessary. 


THE  CEREMONIES  OF  MATRIMONY     71 

The  Expression  of  Consent.  Addressing 
the  man  by  name,  the  priest  asks,  in  Latin  and  in 
English  (or  other  language) : 

"N.  .  .,  wilt  thou  take  N.  .  .  here  present  for  thy  lawful 
wife,  according  to  the  rite  of  our  Holy  Mother  the 
Church?"  To  which  the  man  answers  aloud,  "I  will." 
The  same  question  is  put  to  the  bride:  "N.  .  .,  wilt  thou 
take  N.  .  .  here  present  for  thy  lawful  husband," — etc.? 
To  this  the  woman  gives  the  same  answer.  Then,  at  the 
bidding  of  the  priest,  bride  and  groom  join  their  right 
hands. 

In  many  places  it  is  customary  to  repeat  other  words, 
pledging  the  parties  to  each  other.  These  are  not  essential, 
and  vary  much  in  different  languages  and  different  coun- 
tries. Among  us  they  are:  "I,  N.  .  .  N.  .  .,  take  thee, 
N.  .  .  N.  .  .,  for  my  lawful  wife  (or  husband),  to  have  and 
to  hold,  from  this  day  forward,  for  better,  for  worse,  for 
richer,  for  poorer,  in  sickness  and  in  health,  till  death  do 
us  part." 

The  Blessing  of  the  Union.  The  priest,  in 
Latin,  pronounces  the  words  by  which  the  marriage 
receives  the  sanction  and  blessing  of  the  Church : 

"I  join  you  together  in  marriage,  in  the  name  of  the 
Father  and  of  the  Son  and  of  the  Holy  Ghost.  Amen." 
As  he  speaks,  he  makes  the  sign  of  the  cross  over  the  couple 
and  sprinkles  them  with  holy  water. 

The  Ceremony  of  the  Ring.  The  priest  then 
blesses  the  ring  (a  sjrmbol  of  faithfulness)  with  a 
prayer  and  holy  water,  after  which  the  man  puts 
it  on  the  third  finger  of  the  woman's  left  hand,  as 
he  says:  ''With  this  ring  I  thee  wed,  and  I  plight 
unto  thee  my  troth." 

This  is  different  in  other  lands  and  iangnagea    Then  tha 


72  THE  VISIBLE  CHURCH 

priest  says  the  Kyrie  Eleison^  and  the  Our  Father  in  Latin, 
(the  married  couple  also  reciting  the  latter  in  their  own 
language),  and  certain  verses,  followed  by  another  prayer 
asking  God's  protection  upon  those  who  have  been  joined 
in  Matrimony. 

The  Nuptial  Mass.  The  Church  has  assigned 
a  special  Mass  for  marriages.  It  is  filled  with  appro- 
priate prayers  for  the  married  couple,  and  may  be 
said  on  almost  any  day,  except  on  the  most  impor- 
tant feasts.  On  these  the  Mass  of  the  day  is  said 
instead,  with  a  commemoration  of  the  Nuptial  Mass. 

The  practice  of  having  marriages  take  place  with  a  Mass 
goes  back  to  Pope  St.  Evaristus,  in  the  second  century. 

Formerly  a  marriage  Mass  was  not  allowed  during  the 
"closed  times" — that  is,  from  the  beginning  of  Advent 
until  after  Epiphany,  and  during  Lent  and  Easter  week. 
The  present  code  of  Church  law  does  not  forbid  a  marriage 
at  any  time ;  it  prohibits  the  Nuptial  Blessing  during  Ad- 
vent and  on  Christmas  Day,  and  during  Lent  and  on  Easter 
Sunday — and  the  bishop,  for  serious  reasons,  may  permit 
it  even  during  these  times,  merely  advising  the  parties  (on 
account  of  the  season)  to  abstain  from  too  much  pomp. 

The  principal  parts  of  the  Nuptial  Mass  are  as 
follows : 

The  Introit — from  the  Bible  narrative  of  Tobias  and  his 
bride. 

The  Epistle — from  St.  Paul's  Epistle  to  the  Ephesians: 
"Let  women  be  subject  to  their  husbands  as  to  the  Lord; 
because  the  husband  is  the  head  of  the  wife, ' '  etc. 

The  Gospel— irom  St.  Matthew:  "What  God  hath  joined 
together,  let  no  man  put  asunder." 

The  Offertory — from  Psalm  30 :  "In  Thee  have  I  hoped, 
OLord,"  etc. 

The  Communion — from  Psalm  127  :  ' '  Behold,  thus  shall 

1  Kyrie  Eleison.     Kyrr'-e-ay  Ay-lay'-e-son. 


THE  CEREMONIES  OF  MATRIMONY     73 

«very  man  be  blessed  who  feareth  the  Lord;  and  mayest 
thou  see  thy  children 's  children  :  peace  upon  Israel. ' ' 

The  Nuptial  Blessing.  This  is  directed 
rather  to  the  woman  than  to  the  man,  asking  that 
**her  marriage  may  be  to  her  a  yoke  of  love  and 
peace  .  .  .  and  that  they  may  both  see  their  chil- 
dren's children,  even  to  the  third  and  fourth  gen- 
eration, and  arrive  at  their  desired  old  age. ' ' 

This  blessing  is  read  by  the  priest  facing  the  married 
couple,  after  the  Pater  Noster  of  the  Mass.  The  woman 
can  receive  it  only  once.  If  it  has  been  given  to  her  at 
a  previous  marriage,  it  is  not  repeated.  It  is  never  given 
outside  of  the  Mass. 

Near  the  end  of  the  Mass  another  and  shorter  blessing 
is  read  over  the  couple,  asking  for  fruitfuhiess,  peace  and 
everlasting  happiness,  and  they  are  sprinkled  with  holy 
water. 


QUESTIONS.  1.  What  is  the  sacrament  of  Matrimony  ? 
2.  State  the  twofold  nature  of  Matrimony.  3.  State  how 
Matrimony  differs  from  the  other  sacraments  in  regard  to 
its  ministers.  4.  How  does  the  Church  wish  the  sacrament 
of  Matrimony  to  be  received?  5.  Where  may  a  marriage 
take  place?  6.  In  what  does  the  marriage  ceremony  es- 
sentiaUy  consist  ?  7.  What  details  follow  the  expression  of 
consent?  8.  How  is  the  priest  vested  at  a  marriage  outside 
of  Mass?  9.  How  is  he  vested  if  a  Mass  follows  the  nuptial 
ceremony?  10.  How  many  witnesses  are  required?  11. 
Describe  the  obtaining  of  the  expression  of  consent.  12. 
What  other  words  are  used,  among  us,  to  pledge  the  parties 
to  each  other?  13.  What  are  the  words  and  actions  by 
which  the  priest  blesses  the  union  ?  14.  Of  what  is  the  ring 
a  symbol  ?  15.  How  is  the  ring  used  at  the  marriage  ?  16. 
What   words   are   said,   among   us,   wfen   it   is   put   on? 


74  THE  VISIBLE  CHUECH 

17.  What  prayer  is  said  by  the  priest  and  the  married 
couple  ?    18.  What  is  the  substance  of  the  final  prayer  ? 

19.  What  is  the  nature  of  the  prayers  in  a  Nuptial  Mass  ? 
20.  What  Mass  is  said  for  a  marriage  on  the  most  im- 
portant feasts  ?  21.  When  did  the  custom  begin  of  having 
marriages  at  Mass?  22.  What  were  formerly  the  ** closed 
times"?  23.  At  "what  times  does  the  present  law  forbid 
the  Nuptial  Blessing  ?  24.  Who  can  permit  it  during  these 
times  ? 

25.  Whence  is  the  Introit  taken   at  a  Nuptial  Mass? 

26.  Whence  is  the  Epistle  taken,  and  what  does  it  teach? 

27.  The  Gospel?  28.  The  Offertory?  29.  The  Com- 
munion  ? 

30.  For  what  does  the  Nuptial  Blessing  ask?  31.  At 
what  part  of  the  Mass  is  it  given?  32,  How  many  times 
may  a  woman  receive  it?  33.  May  it  be  given  outside  of 
Mass?  34.  What  blessing  and  ceremony  come  near  the 
end  of  the  Nuptial  Mass  ? 


Lesson  19 
TEE  MARRIAGE  LAWS—I 

The  Indissolubility  of  Marriage.  A  valid 
Christian  marriage  wherein  the  parties  have  lived 
together  as  man  and  wife  is  indissohible — that  is,  it 
cannot  be  dissolved  except  by  the  death  of  one  of 
the  parties. 

In  the  case  of  a  marriage  wherein  the  parties  have  never 
lived  together  as  man  and  wife,  but  which  is  otherwise 
valid,  a  complete  dissolution  may  take  place  in  two  ways: 

1.  By  authority  of  the  Pope,  through  a  dispensation 
granted  at  the  request  of  both  parties,  or  of  one  party  if 
the  other  be  unwilling. 

2.  If  either  or  both  of  the  parties  make  a  solemn  vow 
of  religious  profession. 


THE  MARRIAGE  LAWS  75 

The  Pauline  Privilege.  In  the  case  of  a 
marriage  contracted  by  two  unhaptized  parties,  one 
of  whom  was  afterwards  baptized  in  the  Catholic 
Church,  the  marriage  can  be  dissolved  by  what  is 
called  the  "Pauline  Privilege,"  which  is  as  follows: 

If  the  unbaptized  party  is  unwilling  to  dwell  peacefully 
with  the  Christian  party,  the  marriage  can  be  declared 
"dissolved"  by  the  Church,  and  the  Catholic  party  is 
then  considered  as  a  single  person  and  is  free  to  marry  a 
Christian,  This  power  of  the  Church  is  based  on  the  words 
of  St.  Paul  in  his  first  Epistle  to  the  Corinthians  (VII, 
12-15)  :  "If  any  brother  hath  a  wife  that  believeth  not, 
and  she  consent  to  dwell  with  him,  let  him  not  put  her 
away.  And  if  any  woman  hath  a  husband  that  believeth 
not,  and  he  consent  to  dwell  with  her,  let  her  not  put  away 
her  husband.  .  .  .  But  if  the  unbeliever  depart,  let  him 
depart.  For  a  brother  or  sister  is  not  under  servitude  in 
such  cases."  From  these  words  of  St.  Paul  this  exception 
takes  its  name  of  the  Pauline  Privilege. 

The  Marriage  Contract.  Christian  mar- 
riage, besides  being  a  sacrament,  is  a  contract.  The 
making  of  this  contract  between  certain  persons  is 
null  and  void  by  the  natural  law  and  the  revealed 
law  of  God.  For  example,  the  attempted  marriage 
of  a  father  to  his  daughter  or  of  a  brother  to  his 
sister  would  be  of  itself  invalid.  The  law  of  the 
Catholic  Church  also  renders  marriages  null  under 
certain  conditions  and  for  various  reasons. 

The  State  (the  civil  government)  has  no  power  to  nullify 
marriages.  It  has  the  right  to  regulate  them,  by  requiring 
the  obtaining  of  a  license  and  the  subsequent  registering  of 
the  marriage ;  but  it  has  no  right  and  no  power  to  annul 
a  valid  marriage  or  to  grant  a  divorce  from  it. 


76  THE  VISIBLE  CHURCH 

Impediments.  The  impediments  to  the  con- 
tract of  marriage  are  of  two  classes : 

1.  Hindering  impediments,  which  render  a  mar- 
riage unlawful  but  do  not  affect  its  validity. 

2.  Diriment  (that  is,  destroying)  impediments, 
which  render  it  absolutely  null,  invalid. 

The  details  of  the  laws  concerning  impediments  have 
heen  considerably  altered  by  the  "Ne  Temere"  decree  of 
Pius  X,  in  force  from  Easter,  1908  (Lesson  21),  and  by  the 
new  code  of  Canon  Law,  which  went  into  effect  at  Pente- 
cost, 1918. 

The  removal  of  an  impediment  by  the  Church  is  called 
a  dispensation. 

The  Hindering  Impediments,  which  im- 
pede a  marriage  but  do  not  affect  its  validity,  are 
as  follows: 

1.  A  simple  vow  of  virginity,  of  not  marrying,  of 
receiving  sacred  orders,  or  of  entering  the  religious 
state. 

A  simple  vow  of  virginity  is  one  that  is  made  without 
solemn  profession  in  a  religious  community,  or  without 
the  reception  of  sacred  orders.  In  most  religious  com- 
munities there  is  no  solemn  profession,  and  consequently 
no  solemn  vows. 

2.  Mixed  religion,  which  is  the  marriage  of  a 
Catholic  with  a  baptized  non-Catholic. 

This  marriage  is  valid  if  performed  by  proper  authority, 
but  it  requires  a  dispensation,  which  is  given  only  when 
the  non-Catholic  party  has  signed  a  promise  not  to  inter- 
fere with  the  religion  of  the  Catholic,  and  to  permit  the 
children  to  be  reared  in  the  Catholic  faith. 

3.  Legal  relationship,  resulting  from  adoption. 
This  renders  a  marriage  unlawful  when  such  marriage 

is  considered  unlawful  under  the  civil  law  of  the  place. 


THE  MARRIAGE  LAWS  77 

The  impediment  of  previous  hetrothal  to  another  person 
is  practically  done  away  with  by  the  legislation  of  Pius 
X,  who  required  that  such  a  betrothal  (to  have  any  effect 
on  a  marriage)  must  haA^e  been  made  in  writing,  signed 
by  both  parties  and  by  the  pastor  or  bishop  of  the  place, 
or  at  least  by  two  witnesses.  And  even  this  formal  prom- 
ise does  not  oblige  a  person  to  marry  the  other  party  to 
the  compact. 

Publication  of  Banns.  The  Church  also  re- 
quires the  publication  of  banns  (which  are  an  an- 
nouncement of  the  intention  of  the  parties  to  marry) 
unless  a  dispensation  from  them  be  obtained. 

Three  publications,  on  different  Sundays  or  holydays,  are 
ordinarily  required ;  and,  unless  for  special  reasons,  a  mar- 
riage should  not  take  place  until  at  least  three  days  after 
the  last  publication.  If  either  of  the  parties,  after  arriving 
at  a  marriageable  age,  has  lived  for  six  months  or  more  in 
a  place  different  from  that  in  which  the  marriage  is  to  be 
performed,  the  bishop  may  require  the  publication  of  banns 
also  in  that  other  place. 


QUESTIONS.  1.  Under  what  conditions  is  a  Christian 
marriage  indissoluble?  2.  Under  what  condition  and  how 
may  a  marriage  be  dissolved?  3.  What  is  the  name  of 
the  rule  which  applies  to  Catholics  and  unbelievers?  4. 
Give  the  substance  of  this  rule.  5.  On  what  words  of 
St.  Paul  is  it  based  ? 

6.  What  is  the  twofold  nature  of  Christian  marriage? 
7.  By  what  laws  may  a  marriage  be  invalid?  8.  What 
rights  has  the  State  regarding  marriages,  and  what  right 
does  it  not  possess? 

9.  Name  the  two  classes  of  impediments  to  marriage. 
10.  What  are  hindering  impediments?  11.  What  are  diri- 
ment impediments  ?  12.  When  were  the  details  concerning 
impediments  altered  ?    13.  What  is  a  dispensation  ? 


78  THE  VISIBLE  CHURCH 

14.  Name  the  hindering  impediments.  15.  What  is  a 
simple  vow  of  virginity?  16.  What  is  mixed  religion? 
17.  What  promise  is  required  of  the  non-Catholic  party 
before  such  a  marriage?  18.  From  what  does  legal  rela- 
tionship result?  19.  When  does  it  render  a  marriage  il- 
legal? 20.  What  is  required  that  there  may  be  an  im- 
pediment of  previous  betrothal?  21.  Does  a  formal 
betrothal  oblige  a  person  to  marry  the  other  party?  22. 
What  are  banns?  23.  What  is  the  rule  for  their  publica- 
tion ?    24.  What  other  publication  may  the  bishop  require  ? 


Lesson  20 

TEE  MARRIAGE  LAWS— 11 

A  Diriment  Impediment  renders  a  marriage 
altogether  invalid  unless  a  dispensation  be  granted 
by  the  Church — which  is  possible  only  in  certain 
cases. 

The  diriment  impediments  are: 

1.  Error — that  is,  a  mistake  in  regard  to  the 
person  or  the  person's  condition. 

Suppose  that  a  man  went  through  the  form  of  marriage 
with  a  woman,  mistaking  her  for  another ;  he  would  be 
married  to  neither.  Or  if  a  freeman  unknowingly  mar- 
ried a  slave  in  a  region  where  slavery  is  legal,  this  mar- 
riage would  be  invalid. 

2.  A  solemn  vow  of  chastity,  or  sacred  orders. 

Such  a  vow  is  one  that  is  made  publicly  and  for  life  in 
a  religious  community  wherein  such  vows  are  administered, 
or  at  the  reception  of  Holy  Orders.  In  certain  religious 
communities  which  have  received  a  special  permission  from 
the  Holy  See  to  that  effect,  a  simple  vow  would  be  a  diri- 
ment impediment. 


THE  MARRIAGE  LAWS 


79 


c 

I 

u 

Z 


u 
u 

o 


Gr-Gran^-^ 
parent      ^ 

■ 
Grand-  *> 
parent  (^ 


Gr.-l/ncle  q 
orGr.-Aunt'^ 


Father  or^ 
Mother    •■' 


I 


Uncle  or  •> 

Aunt        ^ 


John  or 

MARY 


Brother 


Son  or 
Daughter 


First 
^ ^   _  Cousin 

ICOLiIaTERAL  inLlNE— =1 


orSister 


IChiiaof       71 
Gr.-U.orGrJl.J 

First        2       5econ& 
Cousin  Cousin 


Nephew    o 
or  Niece  ** 


Child  of      Q 
First  Cousin'^ 


Grand-  o 
child     «^ 


orGr-Niece'^ 


Gr-Grant)-o 
chi/d         ^ 


Diagram  Showing  Degrees  of  Consanguinity. 


3.    Consanguinity,  which  is  blood-relationship. 

This  relationship  is  of  two  kinds :  1.  In  the  direct  line, 
which  means  the  relationship  between  parents  and  their 
children,  their  children 's  children,  etc.  2.  In  the  collateral 
line  (that  is,  extending  sidewise),  which  means  brother  or 
sister,  uncle  or  aunt,  first  cousins  and  second  cousins. 

By  the  natural  law  all  marriages  are  forbidden  in  the 
direct  line  of  relationship ;  that  is,  a  man  cannot  marry  a 
woman  from  whom  he  is  descended,  or  who  is  descended 
from  him.  For  such  relationships  the  Church  can  give  no 
dispensations. 

In  the  collateral  line  of  relationship,  a  man  cannot  marry 
his  sister,  niece,  aunt,  etc.,  as  far  as  the  third  degree  in- 
clusively, which  means  second  cousins.  This  impediment, 
before  the  new  code  of  law  came  into  effect,  extended  to 
third  cousins. 


80  THE  VISIBLE  CHURCH 

No  dispensation  can  be  given  for  the  first  degree  (brother 
and  sister),  for  this  is  forbidden  by  the  natural  law. 
Cousins  are  of  the  second  degree ;  second  cousins  are  of  the 
third  degree ;  and  for  these  relationships  dispensations  may- 
be granted  by  the  Church. 

4.  Legal  relationship,  which  results  from  adop- 
tion, becomes  a  diriment  impediment  only  when  such 
marriage  is  invalid  according  to  the  civil  law  of  the 
place. 

Dispensations  may  be  given  by  the  Church  from  this 
form  of  impediment. 

5.  Spiritual  relationship,  which  results  from 
sponsorship  at  Baptism,  or  from  being  the  minister 
of  a  private  Baptism.     (Lesson  11.) 

The  marriage  of  a  sponsor  to  his  or  her  god-child  is 
invalid  unless  by  dispensation — as  is  the  marriage  of  a 
person  who  has  administered  private  Baptism,  to  the  one 
whom  he  has  baptized. 

6.  Affinity.  This  is  an  impediment  that  prevents 
a  valid  marriage,  unless  by  dispensation,  with  cer- 
tain blood-relatives  of  a  previous  wife  or  husband. 

This  impediment  includes  all  degrees  of  the  direct  line 
of  descent ;  therefore  a  man  cannot  marry  his  step-daughter 
or  his  mother-in-law,  or  any  other  ancestor  or  descendant 
of  his  deceased  wife.  For  such  cases  no  dispensation  is 
given.  In  the  collateral  line  of  relationship  the  impedi- 
ment extends  only  to  the  second  degree — first  cousin,  aunt 
or  niece,  and  dispensations  may  be  granted  for  either  the 
first  or  second  degree. 

7.  Crime  of  certain  kinds  is  an  impediment  to 
matrimony. 

It  may  be,  for  example,  a  conspiracy  between  a  woman 
and  a  man,  with  the  intention  of  marrying  after  the  hus- 
band's death. 


THE  MARRIAGE  LAWS  81 

8.  Difference  of  worship  (in  Latin,  disparitas 
cultus  ^),  which  signifies  that  one  party  is  a  Catholic 
and  the  other  is  unhaptized. 

Unless  by  dispensation,  such  a  marriage  is  null. 

9.  Grave  fear  renders  a  marriage  invalid. 

A  contract  forced  by  fear  of  death  or  of  grave  injury 
is  no  contract  at  all. 

10.  A  previous  valid  marriage  prevents  another 
marriage  while  the  contracting  parties  are  both 
alive. 

This  impediment  exists  until  the  death  of  the  wife  or 
husband  has  been  legally  attested  or  is  morally  certain. 
(See  special  cases  in  Lesson  19.) 

11.  Extreme  youth  is  an  impediment  to  marriage. 

The  present  rule  is  that  boys  must  have  completed  their 
sixteenth  year  and  girls  their  fourteenth  year,  to  marry 
validly. 

12.  Physical  impotency,  which  is  a  defect  or 
weakness  unfitting  one  for  the  marriage  state,  ren- 
ders a  marriage  invalid. 

This  must  be  incurable,  and  must  exist  before  the  mar- 
riage was  attempted.  Sterility  (inability  to  bear  children) 
is  not  an  impediment  to  marriage. 

13.  Violence,  which  consists  in  the  forcible  carry- 
ing away  of  a  woman,  or  in  detaining  her  against 
her  will. 

It  renders  a  marriage  invalid  so  long  as  she  remains  in 
the  power  of  the  one  who  has  carried  her  away  or  detained 
her.  1 

14.  Public  propriety,  which  has  this  meaning : 

If  a  man  has  contracted  an  invahd  marriage  with  a 
woman,  or  has  lived  with  her  sinfully  and  publicly,  there 
1  Disparitas  cultus.     Diss-pahr'-it-ass  cult'-uss. 


82  THE  VISIBLE  CHURCH 

is  a  diriment  impediment  for  either  party  in  regard  to 
relatives  of  the  other  in  the  first  and  second  degree  of  the 
direct  line. 

15.  Clandestinity ,  which  means  secrecy,  is  an 
impediment  to  matrimony. 

That  is,  a  marriage  is  void  -unless  performed  by  the 
pastor  of  the  parish,  or  the  bishop  of  the  diocese,  or  the 
delegate  of  either — except  in  the  case  of  **  marriage  with- 
out a  priest, ' '  as  explained  in  the  next  lesson. 

QUESTIONS.  1.  What  is  a  diriment  impediment?  2. 
Explain  the  impediment  of  error  regarding  a  person  or  a 
person's  condition.  3.  When  is  a  vow  of  chastity  a  diri- 
ment impediment? 

4.  What  is  the  meaning  of  consanguinity?  5.  Name 
the  two  kinds  of  blood-relationship.  6.  What  is  meant  by 
relationship  in  the  direct  line?  7.  In  the  collateral  line? 
8.  What  marriages  are  forbidden  by  the  natural  law?  9. 
To  what  degree  is  marriage  forbidden  in  the  collateral  line  ? 
10.  For  what  degree  may  no  dispensation  be  given?  11. 
For  what  degrees  may  a  dispensation  be  given  ? 

12.  When  is  adoption  a  diriment  impediment  ?  13.  What 
is  spiritual  relationship?  14.  Who  are  bound  by  this  im- 
pediment? 15.  What  is  affinity?  16.  What  degrees  of 
relationship  does  afSnity  include  in  the  direct  line?  17. 
In  the  collateral  line  ? 

18.  Give  an  example  of  a  crime  which  would  be  an  im- 
pediment. 19.  What  is  the  Latin  name  for  the  impediment 
of  difference  of  worship?    20.  What  does  the  term  mean? 

21.  Why  is  grave  fear  an  impediment  to  marriage?  22. 
When  does  a  previous  marriage  cease  to  be  an  impediment  ? 
23.  What  is  the  earliest  age  for  a  valid  marriage  ? 

24.  Is  physical  impotency  an  impediment  ?  25.  Is  sterility 
an  impediment?  26.  Explain  the  impediment  of  violence. 
27.  Explain  the  impediment  of  public  propriety.  28.  What 
is  the  meaning  of  the  word  clandestinity?  29.  Who  must 
perform  the  marriage  ceremony  ? 


THE  MAEEIAGE  LAWS  83 

Lesson  21 

TEE  MARRIAGE  LAWS^III 

The  Ne  Temere  Decree.  Pope  Pius  X  is- 
sued a  code  of  laws  concerning  marriage  (effective 
at  Easter,  1908)  known  as  the  *'Ne  Temere"^  de- 
cree (from  its  first  words,  which  signify  **Lest 
rashly  .  .  ."). 

It  does  not  affect  the  tearriage  of  non-Catholics  who  have 
never  been  Catholics,  but  does  affect  Catholics  who  have 
fallen  away  from  the  Church. 

The  principal  features  of  this  decree  are : 

1.  No  marriage  is  valid  unless  performed  hy  a 
parish  priest  in  his  own  parish,  or  by  a  bishop  in 
his  own  diocese,  or  by  a  delegate  of  either,  in  the 
presence  of  at  least  two  witnesses.  (See  the  excep- 
tion below,  in  No.  6.) 

Any  pastor  (for  his  own  parish)  or  any  bishop  (for  his 
own  diocese)  may  give  permission  to  another  to  act  as 
his  delegate  in  performing  a  marriage. 

The  witnesses  at  a  Catholic  marriage  should  be  Cath- 
olics, The  marriage  would  be  valid  if  they  were  not ;  but 
it  would  not  be  lawful  unless  the  bishop's  permission  had 
been  obtained.  , 

2.  If  a  priest  should  attempt  to  perform  a  mar- 
riage outside  the  limits  of  his  own  parish,  or  a 
bishop  outside  the  limits  of  his  diocese,  without  the 
permission  of  the  parish  priest  or  bishop  of  that 
place,  there  is  no  marriage,  i.  e.,  it  is  invalid. 

3.  If  a  priest  in  his  own  parish  or  a  bishop  in  his 
own    diocese    should    join   in   marriage    a    couple, 

*  Ne  Temere.     Nay  Tem'-er-ay, 


84  THE  VISIBLE  CHURCH 

neither  of  whom  reside  therein,  without  the  permis- 
sion of  their  pastor  or  bishop,  the  marriage  is  valid, 
but  is  unlawful,  because  it  infringes  on  the  rights 
of  the  pastor  of  the  parties. 

4.  An  assistant  priest,  or  curate,  in  performing 
marriages,  acts  only  as  the  delegate  of  the  parish 
priest. 

5.  To  belong  to  a  certain  parish,  it  is  necessary 
to  have  a  real  residence  in  it  with  the  intention  of 
remaining,  or  to  have  dwelt  therein  for  at  least  a 
month. 

When  the  parties  reside  in  different  parishes,  the  mar- 
riage is  celebrated  in  the  parish  of  the  bride,  unless  for 
sufficient  reason.  If  they  have  no  fixed  abode,  the  matter 
is  usually  referred  to  the  bishop. 

6.  Marriage  without  a  Priest.  The  blessing  of 
the  matrimonial  union  by  a  priest  is  not  essential 
to  the  sacrament,  and  may  be  omitted  under  certain 
conditions,  as  follows : 

If  a  couple  wish  to  marry  m  a  place  where  for  a  month 
there  will  be  no  priest  qualified  to  join  them  in  matrimony, 
they  may  simply  express  their  mutual  consent  in  the  pres- 
ence of  two  witnesses,  and  they  are  thereby  validly  and 
lawfully  married.  When  there  is  danger  of  death,  the 
same  thing  may  be  done  even  if  there  is  no  such  expected 
delay  in  the  coming  of  the  priest. 

Afterwards,  if  possible,  they  shall  have  the  marriage 
recorded  and  the  ritual  prayers  read  (but  without  a  re- 
newal of  consent),  and  they  may  receive  the  Nuptial  Bless- 
ing at  a  marriage  Mass. 

7.  All  marriages  must  be  recorded  in  the  Regis- 
ter of  Marriages  in  the  parish  where  the  marriage 
took  place,  and  in  the  Register  of  Baptisms  in  the 
place  or  places  where  the  parties  were  baptized. 


THE  MARRIAGE  LAWS  85 

QUESTIONS.  1.  Who  issued  the  "Ne  Temere"  decree? 
2.  When  was  it  put  into  effect?  3.  Why  is  it  so  named? 
4.  Who  are  subject  to  it? 

5.  By  whom  must  a  marriage  be  performed?  6.  Who 
can  authorize  another  to  be  a  delegate?  7.  Are  Catholic 
witnesses  required?  8.  If  a  parish  priest  or  a  bishop  at- 
tempts to  perform  a  marriage  outside  of  his  own  territory, 
without  permission,  what  is  the  result?  9.  If  a  parish 
priest  or  a  bishop  in  his  own  territory  unites  without  per- 
mission a  couple  who  reside  elsewhere,  what  is  the  result? 
10.  What  power  has  a  curate  in  regard  to  performing 
marriages  ? 

11.  What  is  meant  by  "belonging  to  a  certain  parish?" 

12.  What  is  done  if  the  parties  reside  in  different  parishes  ? 

13.  What  is  done  if  they  have  no  fixed  abode  ? 

14.  Explain  "marriage  without  a  priest.''  15.  What 
may  be  done  after  such  a  marriage?  16.  What  recording 
of  a  marriage  is  required  ? 


PAET  IV 
THE  HOLY  SACRIFICE  OF  THE  MASS 

Lesson  22 

TEE  MASS— I 

The  Mass  is  the  unbloody  Sacrifice  of  the  Body 
and  Blood  of  Christ.  Through  it  God  has  given  us 
the  Blessed  Eucharist,  His  living  Body  and  Blood, 
His  Soul  and  Divinity.  Through  it  He  Himself  is 
"with  us  all  days,"  dwelling  in  the  tabernacles  of 
our  altars  as  truly  as  He  dwells  in  Heaven. 

The  word  Blass  is  from  the  Latin  missa,  derived  from 
the  verb  mittere,^  to  send,  and  signifies  a  sending  away,  a 
dismissal.  In  the  ancient  liturgy  of  the  Church  there  were 
two  dismissals  at  the  Holy  Sacrifice:  1,  That  of  the  cate- 
chumens, those  partly  instructed  and  not  yet  baptized, 
after  the  Gospel  and  the  sermon ;  and,  2,  that  of  the  faithful 
at  the  end  of  the  Mass — still  preserved  in  our  Masses  by 
the  announcement  "Ite,  missa  est"^  ("Go,  it  is  the  dis- 
missal"). The  word  for  "dismissal"  gradually  came  to 
denote  the  service  itself.  The  French  form,  * '  Messe, ' '  was 
modified  in  England  into  "Maesse,"  "Masse,"  and  finally 
"Mass." 

In  the  early  centuries  of  the  Church  the  Mass  was  known 
as  the  Breaking  of  Bread,  the  Lord 's  Supper,  the  Solemnity 
of  the  Lord,  the  Sacrifice,  the  Holy  Liturgy  and  the 
Eucharist,  which  means  thanksgiving. 

A  priest  who  offers  the  Mass  is  called  its  celebrant. 

1  mittere.     mit'-teray. 

2  Ite,  missa  est.     E'-tay,  miss'-ah  est. 

86 


THE  MASS  87 

When  tlie  Mass  May  Be  Said.  In  the  first 
centuries  the  bishop  and  priests  celebrated  together 
— one  Mass,  said  by  several;  and  this  was  done  only 
on  Sundays  and  great  festivals.  Early  in  the  fourth 
century  it  began  to  be  common  to  have  one  daily 
Mass  in  each  church. 

At  the  present  time  Mass  may  be  said  on  every  day  ex- 
cept Good  Friday — on  which  day  the  priest  merely  re- 
ceives Holy  Communion,  consuming  a  Host  consecrated  on 
the  previous  day. 

At  certain  times  in  past  centuries  it  was  customary  for 
the  same  celebrant  to  say  several  Masses  on  the  same  day. 
At  other  times  a  contrary  spirit  prevailed,  and  saintly 
priests  deemed  themselves  unworthy  to  celebrate  Mass 
daily. 

Priests  are  now  prohibited  from  saying  more  than  one 
Mass  daily,  except  on  Christmas  Day  and  All  Souls'  Day 
(on  which  days  they  may  say  three)  ;  but  bishops  may 
allow  their  priests  to  "duplicate,"  or  celebrate  Mass  twice 
on  Sundays  and  holydays  of  obligation  when  this  is  neces- 
sary for  the  convenience  of  the  faithful. 

A  priest  is  not  obliged  to  say  Mass  daily,  though  he  is 
urged  to  do  so.  A  parish  priest  must  say  Mass  for  his 
people  or  have  it  said  whenever  the  people  are  bound  to 
hear  Mass — that  is,  on  Sundays  and  holydays  of  obligation ; 
and  also  on  certain  other  days  which  were  once  holydays. 

In  early  centuries  it  was  customary  in  some  places  to 
have  Mass  celebrated  late  in  the  day.  According  to  the 
present  law,  it  must  not  be  said  befor^  dawn  or  after 
mid-day,  unless  by  permission  of  the  Holy  See. 

The    Intention    of    the    Celebrant.      The 

Mass  is  offered  always  for  certain  persons :  1,  for 
those  present  in  the  church  or  residing  in  the  par- 
ish; 2,  for  the  members  of  the  Church  in  general; 


88  THE  VISIBLE  CHURCH 

3,  for  the  relatives  and  friends  of  the  celebrant,  and 
especially  for  some  person  or  persons  for  whom  he 
has  been  asked  to  offer  it;  and  4,  for  the  souls  in 
purgatory. 

The  Fruits  of  the  Mass.  The  fruits  or  spir- 
itual benefits  of  the  Holy  Sacrifice  are  three :  1,  the 
general  fruit,  in  which  all  the  faithful  share ;  2,  the 
more  special  fruit,  which  belongs  to  those  for  whom 
the  priest  is  offering  the  Mass;  and  3,  the  most 
special  fruit,  for  the  priest  himself. 

Stipends  for  Masses.  A  priest  is  permitted 
to  receive  offerings  of  money  for  the  celebration  of 
Masses  for  the  intention  of  the  giver.  These  offer- 
ings are  called  intentions  or  stipends. 

The  priest  incurs  a  strict  obligation  to  say  these  Masses 
or  to  have  them  said  by  another  priest.  If  a  priest  says 
two  Masses  in  one  day,  he  is  allowed  to  receive  an  offering 
for  one  only.  The  amount  of  the  usual  stipend  varies  in 
different  localities,  being  fixed  by  diocesan  rules ;  and  the 
priest  may  not  ask  a  larger  offering,  though  he  may  accept 
it  if  offered. 

The  Language  of  the  Mass.  Throughout  the 
greater  part  of  the  world  the  Church  uses  Latin  as 
the  language  of  her  Mass,  her  liturgy,  her  laws  and 
her  official  business.  The  reasons  for  so  doing  are 
as  follows: 

Although  many  tongues  were  spoken  throughout  the 
Roman  Empire,  Latin  was  its  official  language — used  in 
worship,  in  law,  in  the  army  and  in  the  government.  It 
was  consequently  adopted  for  the  same  purposes  by  the 
Church,  who  had  fixed  her  seat  of  government  in  the  im- 
perial city  of  Rome,  and  Latin  was  used  by  her  missionaries 
in  nearly  every  land.    Later  it  became  the  literary  language 


THE  MASS  89 

of  western  Christendom,  because  it  was  familiar  to  the 
clergy,  who  were  the  educated  class  and  the  writers  of 
books;  because  it  was  equally  useful  in  any  region,  no 
matter  what  was  the  native  tongue  of  the  people;  and 
because  it  was  a  convenient  means  of  communication  with 
the  Holy  See. 

The  use  of  Latin  helps  our  Church  to  define  and  express 
her  doctrines  with  great  exactness,  because  it  is  a  "dead 
language" — that  is,  not  being  in  daily  use  as  a  spoken 
tongue,  it  does  not  vary  in  meaning. 

The  Church  does  not  use  in  her  services  the  language  of 
the  country  wherein  the  services  are  held — French  in 
France,  English  in  England,  etc. — because  she  is  a  uni- 
versal Church.  If  she  did  so,  the  Mass  in  the  language  of 
one  nationality  would  be  unintelligible  to  all  the  rest. 

In  some  parts  of  the  world  other  languages  than  Latin 
are  used  in  the  worship  of  the  Church,  as  is  explained  in 
Lesson  70,  on  "Rites  Used  in  Catholic  Worship." 


QUESTIONS.  1.  What  is  the  Mass?  2.  What  has  been 
given  to  us  by  God  through  the  Mass?  3.  Whence  is  the 
word  3Iass  derived?  4.  What  were  the  two  dismissals  at 
the  Mass  in  the  ancient  liturgy?  5.  What  is  the  French 
name,  and  how  has  it  been  modified  in  English  ?  6.  What 
were  some  names  of  the  Mass  in  early  centuries  ?  7.  What 
do  you  mean  by  a  celebrant  ? 

8.  How  and  on  what  days  was  the  Mass  said  in  the  first 
centuries?  9.  When  did  the  daily  Mass  become  common? 
10.  On  what  day  is  the  Mass  prohibited,  and  what  is  done 
instead  ?  11.  What  can  you  say  of  past  customs  in  regard 
to  frequency  of  celebrating?  12.  On  which  days  can  a 
priest  say  three  Masses?  13.  What  do  you  mean  by  "to 
duplicate  ? "  14.  Must  a  priest  say  Mass  daily  ?  15.  What 
is  the  obligation  of  a  parish  priest  on  certain  days,  and 
which  are  these  days?  16.  During  what  part  of  the  day 
may  the  Mass  be  said  ? 


90  THE  VISIBLE  CHURCH 

17.  For  what  four  classes  of  persons  is  the  Mass  of- 
fered? 18.  Name  the  fruits  of  the  Mass.  19.  What  is 
the  general  fruit?  20.  The  more  special  fruit?  21.  The 
most  special  fruit?  22.  What  are  stipends  for  Masses? 
23.  What  obligation  is  incurred?  24.  What  are  some  of 
the  rules  concerning  stipends  ? 

25.  What  language  does  our  Church  use  in  the  greater 
part  of  the  world  ?  26.  For  what  purposes  did  the  Roman 
Empire  use  it?  27.  Why  did  Latin  become  the  literary 
language  of  western  Christendom?  28.  Why  does  the  use 
of  Latin  help  the  Church  in  regard  to  her  doctrines  ?  29. 
Why  does  our  Church  not  use  the  language  of  each  country 
in  her  services? 


Lesson  23 
THE  MASS— II 

The  Kinds  of  Masses.    From  day  to  day  the 

Mass  varies  in  many  parts  of  its  wording  and  in 
the  ceremonies  with  which  it  is  celebrated.  These 
variations  depend  on  the  feast  which  is  being  ob- 
served, or  on  the  special  purpose  for  which  the  Mass 
is  being  offered,  or  on  the  rank  of  the  celebrant. 

1.  A  Solemn  Mass  (in  Latin  Missa  SolemnisY  is 
celebrated  with  music,  incense  and  the  assistance 
of  a  deacon  and  a  subdeacon. 

The  celebrant  sings  certain  parts,  the  deacon  chants  the 
Gospel,  and  the  subdeacon  the  Epistle. 

•  2.  A  Pontifical  Mass  is  a  Solemn  Mass  cMebrated 
by  a  bishop. 

3.  A  Papal  Mass  is  a  Solemn  Mass  celebrated  by 
the  Pope. 

1  Missa  Solemnis.     Miss'-ah  Sol-em'-nisa. 


THE  MASS  91 

4.  A  High  Mass  (in  Latin,  Missa  Cantata,^  or 
chanted  Mass)  is  sung  by  a  priest  without  deacon 
or  subdeacon. 

5.  A  Low  Mass  is  celebrated  without  music,  the 
priest  reading  the  words  throughout. 

A  server  or  acolyte  is  necessary,  but  where  he  cannot  be 
had  and  when  there  is  grave  need  of  saying  Mass,  the  priest 
may  celebrate  without  him. 

6.  A  Parochial  Mass  is  the  principal  Mass  offered 
in  a  parish  church  on  Sundays  and  important  fes- 
tivals. 

7.  A  Capitular  Mass  is  the  High  Mass  on  Sun- 
days and  festivals,  in  Catholic  countries,  in  churches 
that  have  a  chapter,  or  body  of  canons. 

These  are  priests  whose  principal  duty  is  the  recitation 
of  the  Divine  Office  daily  "in  choir,"  or  together.  The 
word  chapter  is  from  the  Latin  capitulum? 

8.  A  Conventual  Mass  (Latin,  conventus,^  an 
assembly)  is  the  daily  Mass  offered  before  the  chap- 
ter of  canons. 

9.  A  Votive  Mass  is  one  that  does  not  correspond 
to  the  Oflfice  of  the  day,  but  is  said  at  the  choice  of 
the  celebrant. 

It  is  permitted  only  on  certain  days.  It  is  so  named 
because  it  may  be  said  on  account  of  a  "votum"  or  vow 
made  by  the  priest. 

10.  A  Bequiem  Mass  is  a  Mass  for  the  dead,  cele- 
brated in  black  vestments. 

It  takes  its  name  from  the  opening  words  of  its  Introit : 

1  Missa  Cantata.     Miss'-ah  Can-tah'-tah. 

2  Capitulum.     Cap-it'-yu-lum. 

3  Conventus.     Con-ven'-tuss. 


92  THE  VISIBLE  CHURCH 

"Requiem  aeternam  dona  eis,   Domine"^ — "Eternal  rest 
give  unto  them,  0  Lord," 

It  may  be  a  Solemn  Mass,  a  High  Mass  or  a  Low  Mass ; 
and  its  wording  varies  according  to  the  occasion  or  pur- 
pose for  which  it  is  celebrated — a  Funeral  Mass,  a  Mass 
on  the  third,  seventh  or  thirtieth  day  after  death  (the  thir- 
tieth day  Mass  is  often  called  the  "Month's  Mind"),  an 
Anniversary  Mass,  a  Dadly  Requiem  Mass,  or  one  of  the 
three  Masses  of  All  Souls'  Day. 


QUESTIONS.  1.  In  what  respects  does  the  Mass  vary 
from  day  to  day  ?    2,  On  what  do  these  variations  depend  ? 

3.  "What  is  a  Solemn  Mass?  4.  What  part  of  a  Solemn 
Mass  is  chanted  by  the  deacon  ?  5.  What  part  by  the  sub- 
deacon  ?  6.  What  is  a  Pontifical  Mass  ?  7.  What  is  a  Papal 
Mass?  8.  What  is  a  High  Mass,  and  what  is  it  called  in 
Latin?  9.  What  is  a  Low  Mass?  10.  May  a  priest  say 
Mass  without  an  acolyte?  11.  What  is  a  Parochial  Mass? 
12.  What  is  a  Capitular  Mass  ?  13.  What  are  canons  ?  14. 
What  is  a  Conventual  Mass,  and  whence  is  the  name  de- 
rived? 15.  What  is  a  Votive  Mass?  16.  May  it  be  said 
on  any  day?  17.  Whence  does  the  Votive  Mass  get  its 
name?  18.  What  is  a  Requiem  Mass?  19.  Whence  does 
it  get  its  name?    20.  Name  the  kinds  of  Requiem  Masses. 


Lesson  24 
THE  GROWTH  OF  THE  MASS— I 

FROM  THE  BEGINNING  TO  THE  GLORIA 

The  Mass  according  to  the  Roman  Rite,  as  we 
have  it  at  present  in  our  churches,  is  the  result  of  a 
ofradual  development.  Some  of  its  words  and  cere- 
monies are  very  ancient;  others  are  of  later  origin. 

1  Requiem  aeternam  dona  eis,  Domine.     Ray'-quee-em  ay-ter'-nam 
doe'-nah  ay'-iss,  Dom'-in-ay. 


THE  GROWTH  OF  THE  MASS  93 

In  very  early  times,  at  the  ' '  Communion, ' '  as  the  Mass 
was  then  called,  there  were  readings  from  the  Scriptures, 
a  sermon,  psalms  and  hymns,  prayers  and  a  collection  Qf 
alms.  The  Mass  was  usually  celebrated  on  Sunday,  the 
first  day  of  the  week,  to  distinguish  the  Christian  service 
from  the  Jewish  worship,  which  was  held  on  the  Sabbath, 
or  Saturday.  There  was  a  "kiss  of  peace"  and  a  public 
profession  of  faith;  these  have  endured  to  our  day,  for 
the  kiss  of  peace  is  given  in  Solemn  Masses,  and  the  Creed, 
a  profession  of  faith,  is  a  part  of  the  Mass  on  many  days. 

The  First  Prayers  are  said  at  the  foot  of  the 
altar-steps.  They  were  formerly  recited  by  the 
priest  as  a  preparation  for  the  Mass  before  he  ap- 
proached the  altar.  They  consist  of  the  forty-second 
Psalm, '' Judica  me"  ^  (which  is  omitted  in  Requiem 
Masses  and  in  the  Passion  time),  the  Confiteor  and 
certain  verses. 

They  became  recognized  as  a  part  of  the  Mass  only  when 
the  present  Missal  or  Mass-Book  came  into  use  under  St. 
Pius  V,  in  1570. 

The  Introit  is  the  first  matter  read  by  the 
priest  after  he  goes  up  to  the  altar.  It  changes  from 
day  to  day,  and  often  consists  of  a  verse  or  two  from 
a  psalm. 

It  was  originally  a  processional  psalm,  chanted  as  the 
celebrant  and  his  attendants  entered  the  sanctuary,  and 
hence  it  gets  its  name  of  Introit,  which  means  entrance. 
The  Introits  of  many  of  the  older  feasts  were  arranged  by 
Pope  St.  Gregory  the  Great  (540-604). 

Incensing  is  used  in  our  Roman  Rite  at  Solemn 
Masses,  and  in  some  parts  of  the  world  at  ordinary 
High  Masses. 

1  Judica  me.     Yoo'-dee-kah  may. 


94  THE  VISIBLE  CHURCH 

It  came  into  use  originally  in  the  East,  and  was  adopted 
in  the  churches  of  western  Europe  about  the  fifth  century. 

Incense  is  used  four  times  at  ordinary  Solemn  Masses  in 
our  rite — before  the  Introit,  at  the  chanting  of  the  Gospel, 
at  the  Offertory  and  at  the  Elevation.  In  Solemn  Masses 
of  Requiem  the  first  two  incensings  are  omitted.  (Con- 
sult Lesson  45.) 

The  Kyrie  Eleison.^  These  words  mean 
''Lord,  have  mercy,"  and  are  Greek — the  only 
words  of  that  language  used  in  our  Mass. 

The  Kyrie  Eleison  is  a  part  of  a  kind  of  litany  chanted 
at  the  Mass  in  early  centuries  in  the  East.  The  words 
Kyrie  Eleison  are  now  said  alternately  three  times  by  the 
priest  and  the  server,  in  honor  of  God  the  Father;  then 
Christ e  Eleison  ^  (Christ,  have  mercy)  three  times,  in  honor 
of  God  the  Son;  and  Kyrie  Eleison  again  three  times,  in 
honor  of  God  the  Holy  Ghost. 

The  Gloria.^  This  is  also  called  the  Greater 
Doxology  (from  the  Greek  doxa,*  praise  or  glory, 
and  logein,^  to  speak)  and  the  Angelic  Hymn,  being 
an  enlarged  form  of  the  song  of  the  angels  at  Beth- 
lehem. 

It  is  a  translation  of  an  old  Greek  hymn  addressed  to 
the  Trinity  and  used  in  early  times  as  a  morning  prayer. 
It  was  used  at  the  Mass,  according  to  some,  from  the  time 
of  Pope  Telesphorus  ®  (130  A.D.).  It  was  sung  at  first  only 
on  Christmas  Day ;  later,  on  other  feasts  of  joy.  Up  to  the 
eleventh  century  it  could  be  used  by  bishops  only,  except  on 
Easter  Sunday.  It  is  now  said  in  nearly  all  Masses  except 
those  expressive  of  sorrow  or  penance — being  omitted,  how- 
ever, in  practically  all  Votive  Masses. 

1  Kyrie  eleison.     Kyrr'-e-ay  ay-lay'-e-soii. 

2  Christe  eleison.     Kris'-tay  ay-lay'-e-son. 

3  Gloria.     Glo'-ree-ah. 

4  doxa.     dok'-sah. 

5  logein.     log'-ein. 

« Telesphorus.     Tel-ess'-fo-russ. 


THE  GROWTH  OF  THE  MASS  95 

QUESTIONS.  1.  According  to  what  rite  is  the  Mass 
said  in  our  churches?  2.  What  was  the  Mass  called  in 
very  early  times,  and  what  was  done  at  it?  3.  On  what 
day  was  the  Mass  usually  celebrated  in  those  times,  and 
why?  4.  Name  some  parts  of  that  early  service  which 
have  endured  to  the  present  time. 

5.  Where  are  the  first  prayers  of  the  Mass  said?  6. 
When  were  they  said  originally?  7.  Of  what  do  they 
consist?  8.  When  did  they  become  a  regular  part  of  the 
Mass? 

9.  What  is  the  Introit?  10.  What  was  it  originally? 
11.  What  is  the  meaning  of  the  word  introit  f  12.  Who 
gave  us  many  of  the  older  Introits  ? 

13.  At  what  Masses  in  our  rite  is  incensing  used?  14. 
Where  did  it  begin,  and  when  did  it  come  into  use  in 
the  Western  Church?  15.  At  what  parts  of  a  Solemn 
Mass  is  it  used?  16.  How  often  is  it  used  at  Solemn 
Requiem  Mass? 

17.  What  in  the  meaning  of  the  words  kyrie  eleison, 
and  of  what  language  are  they?  18.  What  was  the  Kyrie 
Eleison  originally?  19.  How  are  each  of  the  Persons  of 
the  Trinity  honored  in  this  prayer? 

20.  What  are  the  other  names  of  the  Gloria  ?  21.  What 
is  the  derivation  of  doxology?  22.  Why  is  the  Gloria 
called  the  "Angelic  Hymn?"  23.  How  was  it  used  origi- 
nally? 24.  Give  its  history  as  part  of  the  Mass.  25.  In 
what  Masses  is  it  now  used? 


Lesson  25 
THE  GROWTH  OF  THE  MASS— II 

FROM  THE  COLLECTS  TO  THE  CEEED 

The  Collects  are  the  prayers  said  or  sung 
immediately  after  the  Gloria,  or  after  the  Kyrie  if 
the  Gloria  is  not  said.    They  are  so  called  because  in 


96  THE  VISIBLE  CHURCH 

ancient  times  the  meeting  of  the  clergy  and  people 
for  worship  was  known  as  a  collecta  ^  or  collectio  ^ 
— an  assembly. 

The  number  of  Collects  varies  in  the  Mass  from  day  to 
day;  the  first  is  the  Collect  proper  to  the  Mass  which  is 
being  said,  and  others  are  often  added — "commemorations" 
of  various  saints,  and  additional  prayers  prescribed  for 
various  purposes. 

The  !Epistle  is  the  reading  that  takes  place 
after  the  Collects.  At  a  Solemn  Mass,  besides  being 
read  by  the  celebrant,  it  is  chanted  by  the  subdeacon. 

The  name  Epistle  is  used  because  these  readings  are 
often  taken  from  the  Epistles  (or  letters)  of  the  Apostles, 
which  form  a  large  part  of  the  New  Testament.  The  same, 
however,  is  sometimes  inaccurate,  for  the  readings  are  some- 
times from  other  parts  of  the  Bible. 

The  Gradual,  Alleluia  and  Tract  are  short 
readings  which  follow  the  Epistle,  varying  accord- 
ing to  the  day  and  the  season  of  the  year.  They 
were  originally  whole  psalms,  but  after  a  time  they 
were  shortened  to  a  few  verses. 

The  Gradual  takes  its  name  from  the  Latin  gradus,^  a 
step,  because  in  former  ages  a  chanter  intoned  the  first 
verse  of  the  psalm  from  an  elevated  platform  called  an 
arriho. 

The  Alleluia  *  is  used  during  most  of  the  year,  being 
omitted  in  seasons  of  penance  and  on  some  other  days.  It 
is  a  short  reading  of  a  joyful  nature.  The  word  alleluia 
is  Hebrew,  and  signifies  praise  God. 

The  Tract,  on  the  other  hand,  is  used  in  the  Masses  from 
Septuagesima  °  to  Holy  Saturday   (a  season  of  penance). 

1  collecta.     col-lect'-ah, 

2  collectio.     col-lect'-see-oh. 
8  gradus.     grah'-duss. 

*  Alleluia.     Al-lay-loo'-yah. 

•"'  Septuagesima.     Sep-too-ah-jay'-see-mah. 


THE  GROWTH  OF  THE  MASS  97 

The  word  signifies  something  read  or  sung  without  inter- 
ruption. 

The  Sequences  are  hymns  used  on  certain  occa- 
sions at  this  part  of  the  Mass.  They  were  once 
very  numerous,  but  the  Council  of  Trent  (1545-1564) 
abolished  all  but  five  of  them.    They  are  as  follows : 

1.  The  "Victimae  Paschali"^  (To  the  Paschal  Victim), 
used  at  Easter.  It  was  written  by  a  priest  named  Wipo,^ 
about  1048. 

2.  The  "Lauda,  Sion,  Salvatorem"  ^  (Praise  the  Saviour, 
0  Sion),  used  in  the  Mass  of  the  Blessed  Sacrament  on  the 
feast  of  Corpus  Christi.  It  was  composed  by  St.  Thomas 
Aquinas  in  1264. 

3.  The  ''Stabat  Mater,"  "^  probably  written  about  1306 
by  Giacopone  da  Todi."*  It  tells  of  the  sorrows  of  Mary 
at  the  crucifixion  of  her  Son,  and  is  used  on  the  two  feasts 
of  the  Seven  Dolors. 

4.  The  "Veni,  Sancte  Spiritus"  ^  (Come,  Holy  Ghost), 
is  used  at  Pentecost,  and  is  attributed  to  Robert,  King  of 
France,  who  died  in  1031. 

5.  The  "Dies  Irae"  '  (Day  of  Wrath),  describes  the  Gen- 
eral Judgment.  It  is  used  in  Requiem  Masses.  It  was 
written  in  the  thirteenth  century  by  Thomas  of  Celano,» 
and  is  the  finest  example  of  Latin  sacred  poetry. 

The  Gospel.  A  selection  from  the  Holy  Gospels 
is  read  or  sung  in  every  Mass,  varying  from  day  to 
day.  At  Solemn  Masses  it  is  also  chanted  by  the 
deacon. 

The  part  selected  for  each  Mass  is  often  appropriate  to 

iVictimae  Paschali.    Vik'-tim-ay  Pasa-cah'-lee. 

2  Wipo.     Wee'-po. 

8  Lauda,  Sion,  Salvatorem.    Loud'-ah  See'-on  Sal-vah-toe'-rem 

4  Stabat  Mater.     Stah'-baht  Mah'-tair. 

6  Giacopone  da  Todi.     Jacko-po'-nay  dah  Toe'-dee. 

6  Veni,  Sancte  Spiritus.    Vay'-nee,  Sank'-tay  Spee-'-ree-tuss. 

7  Dies  Irae.     Dee'-aze  E'-ray. 
s  Celano.     Chay-lah'-no. 


98  THE  VISIBLE  CHURCH 

the  festival  or  season.  The  arrangement  for  the  Sundays 
and  for  the  older  feasts  is  attributed  to  St.  Jerome. 

During  the  reading  of  the  Gospel  at  an  ordinary  Mass 
or  during  the  chanting  of  it  at  a  Solemn  Mass,  all  stand, 
as  a  mark  of  respect  for  the  Word  of  God. 

The  Gospel  is  read  or  chanted  on  the  left  side  of  the 
altar  or  sanctuary  (which  is  therefore  called  the  "Gospel 
side"),  because  in  ancient  times  there  was  a  platform 
(the  anibo)  on  this  side,  from  which  the  deacon  read  the 
Gospel,  facing  toward  the  men  of  the  congregation,  who 
were  all  on  the  opposite  or  right-hand  side  of  the  church. 

The  Sermon.  Since  the  days  of  the  Apostles 
it  has  been  customary  to  have  a  sermon  or  instruc- 
tion preached  at  the  Mass  after  the  Gospel. 

The  sermon  was  given  in  early  times  at  this  part  of  the 
Mass  that  it  might  be  heard  by  the  catechume^is,  those  under 
instruction  but  not  yet  baptized ;  they  were  sent  out  of  the 
church  after  the  sermon. 

The  Creed.  A  profession  of  faith,  recited  at 
the  Masses  on  Sundays  and  on  many  other  days,  is 
called  the  Nicene  Creed,  because  it  was  largely 
drawn  up  by  the  Council  of  Nice,^  or  Nicaea,^  in  the 
year  325. 

Its  use  at  Mass  began  in  Spain  in  589.  At  first  it  was 
said  after  the  Consecration.  Its  use  after  the  Gospel  was 
ordered  in  1014  by  Pope  Benedict  VIII. 

It  is  omitted  in  Masses  of  martyrs,  confessors  and  f emalt 
saints  (except  the  Blessed  Virgin  and  St.  Mary  Magdalen), 
on  vigils,  and  in  Votive  and  Requiem  Masses. 

After  the  Gospel  or  Creed  the  priest  says,  "Dominus 
vobiscum,"^  and  then  "Oremus"*  (Let  us  pray),  but  he 

1  Nice.     Neece. 

2  Nicaea.     Nee-say'-ah. 

3  Dominua  vobiscum.     Doia'-iu>ua  vo-biss'-cum. 
*  oremus.     o-ray'-musa. 


THE  GROWTH  OF  THE  MASS  99 

says  no  prayer.  The  word  oremus  is  used  because  in  the 
earliest  centuries  the  people  at  this  part  of  the  Mass  offered 
prayers  together — a  kind  of  litany  being  recited  by  a 
deacon,  to  which  all  responded. 


QUESTIONS.  1.  What  are  the  Collects?  2.  Why  are 
they  so-called?    3.  What  can  you  say  of  their  number? 

4.  What  is  the  Epistle  ?  5.  What  minister  chants  it  at  a 
Solemn  Mass?  6.  Why  is  it  called  the  "Epistle,"  and  is 
this  name  always  accurate  ? 

7.  What  short  readings  follow  the  Epistle,  and  what 
were  they  originally  ?  8.  Why  is  the  Gradual  so-called  ?  9. 
When  is  the  Alleluia  omitted?  10.  What  is  the  meaning 
of  the  name  ?  11.  When  is  the  Tract  used,  and  what  is  the 
meaning  of  the  name? 

12.  What  are  the  Sequences?  13.  Name  the  Sequences 
now  in  use.  14.  When  is  the  "Victimae  Paschali"  used? 
15.  What  is  the  meaning  of  the  title?  16.  Who  wrote  it, 
and  when?  17.  Who  wrote  the"  Lauda,  Sion,  Salvatorem," 
and  when?  18.  What  does  the  name  mean?  19.  In  what 
Mass  is  it  used?  20.  When  and  by  whom  was  the  " Stahat 
Mater"  written?  21.  What  does  it  describe,  and  when  is 
it  used?  22,  Who  probably  wrote  the  "Veni,  Sancte 
SpiriUis,"  and  when  is  it  used?  23.  What  is  the  meaning 
of  "Dies  Irae?"  24.  What  does  the  hymn  describe,  and 
in  what  Masses  is  it  used?    25.  Who  wrote  it,  and  when? 

26.  What  minister  chants  the  Gospel  at  a  Solemn  Mass? 
27.  Who  probably  arranged  the  Gospels  for  the  Sundays 
and  the  older  feasts?  28.  What  is  the  proper  attitude 
during  the  Gospel,  and  why?  29.  Why  is  the  Gospel  said 
or  chanted  at  the  left  side  of  the  altar  or  sanctuary  ? 

30.  How  old  is  the  custom  of  having  a  sermon  after  the 
Gospel?  31.  Why  was  it  given  at  this  part  of  the  Mass 
in  early  times  ? 

32.  What  Creed  is  used  in  the  Mass,  and  why  is  it  so 
named?  33.  When  and  where  was  it  first  used,  and  at 
what  part  of  the  Mass  ?    34.  Who  placed  it  after  the  Gospel, 


100  THE  VISIBLE  CHURCH 

and  when?     35.    In  what  Masses  is  it  omitted?     36.    Why- 
does  the  priest  say  "Oremus"  when  he  offers  no  prayer? 


Lesson  26 
TEE  GROWTH  OF  TEE  MASS— III 

FROM  THE  OFFERTORY  TO  THE  HANG  IGITUR 

The  OfiEertory  is  the  real  beginning  of  the 
Eucharistic  Mystery.  The  priest,  having  read  a  few 
lines  known  as  the  Offertory  (which  vary  from  day 
to  day),  takes  bread  and  wine,  as  our  Saviour  did 
at  the  Last  Supper,  and  offers  them  to  God. 

The  collection  is  taken  up  at  this  part  of  the  Mass,  and  is 
called  the  "offertory  collection,"  because  in  early  times 
the  people  presented  the  bread  and  wine  for  the  Sacrifice. 
Later  it  became  customary  to  give  money  instead. 

The  bread  is  offered  vnth.  a  prayer,  "Receive,  0  Holy 
Father,  Omnipotent  and  Eternal  God,  this  oblation,"  etc. 
A  little  water,  blessed  with  a  short  prayer,  is  mingled  with 
the  wine  in  the  chalice — a  symbol  of  the  tw^o  natures  in 
Christ,  and  the  chalice  is  offered  to  God  with  a  prayer. 

At  a  Solemn  Mass  the  deacon  holds  and  offers  the  chalice 
with  the  celebrant,  because  in  ancient  times  he  had  special 
charge  of  the  chalice.  He  also  gave  Holy  Communion  from 
it  to  the  faithful  in  the  days  when  they  received  the 
Eucharist  under  both  forms. 

The  incensing  of  the  bread  and  wine  and  of  the  whole 
altar,  at  the  Offertory  of  a  Solemn  Mass,  goes  back  to  the 
fourteenth  century. 

The  Lavabo  is  the  washing  of  the  priest's 
fingers.  It  is  so  called  from  the  first  word  of  the 
25th  Psalm,  recited  by  the  priest  during  the  wash- 


THE  GROWTH  OF  THE  MASS         101 

ing:  **Lavabo  inter  innocentes  manus  meas"^   (I 
will  wash  my  hands  among  the  innocent). 

The  next  prayer,  "Receive,  0  Holy  Trinity,  this  obla- 
tion" came  into  general  use  only  after  the  revision  of  the 
Missal  in  1570. 

The  priest  then,  turning  towards  the  people,  says  "Orate, 
fratres"^  (Pray,  brethren).  This  was  introduced  into  the 
Mass  about  the  fourteenth  century. 

The  Secret  Prayers  are  one  or  more  prayers 
said  in  a  low  tone,  resembling  and  corresponding  in 
number  to  the  Collects  said  earlier  in  the  Mass. 

The  Preface  is  the  real  beginning  of  the  Canon 
of  the  Mass.  It  is  a  prayer  of  thanksgiving.  The 
name  means  the  introduction,  because  it  leads  ns  to 
the  solemn  part  of  the  Mass. 

In  early  times  there  were  more  than  one  hundred  differ- 
ent Prefaces.  We  now  have  thirteen — the  latest  beiag  those 
for  Requiem  Masses  and  for  feasts  of  St.  Joseph  (prescribed 
by  Pope  Benedict  XV). 

The  Preface  is  selected  according  to  the  season,  the  kind 
of  festival,  or  the  Mass  which  is  being  said. 

The  Sanctns.  The  Preface  ends  with  the 
words  of  the  Angels  in  Heaven:  ^'Sanctus,  Sanctus, 
Sanctus,  Dominus  Deus  Sabaoth"^  (Holy,  Holy, 
Holy,  Lord  God  of  Hosts) — a  beautiful  prayer  of 
adoration. 

In  Solemn  Masses  it  is  sung  by  the  choir.  Its  use  in 
the  Mass  is  mentioned  as  early  as  the  fifth  century.  The 
word  sabaoth  (hosts,  or  armies)  is  Hebrew. 

1  Lavabo  inter  innocentes  manus  meas.  Lah-vah'-bo  in'-tair  in-no- 
sen'-tays  mah'-nuss  may'-ass. 

2  Orate,  fratres.     O-rah'-tay,  frah'-trays. 

3  Sanctus,  Dominus  Deus  Sabaoth.  Sank'-tuss,  Dom'-in-UB  Day'-ua 
Sah'-bah-oath. 


102  THE  VISIBLE  CHURCH 

The  Canon  of  the  Mass.  This  is  the  most 
solemn  part  of  the  Holy  Sacrifice,  for  in  it  the  great 
mystery  of  the  Transubstantiation  takes  place ;  the 
bread  and  wine  are  changed  into  the  Body  and  Blood 
of  Christ. 

The  word  canon  is  Greek,  meaning  a  rule  or  method — 
signifying  that  this  part  of  the  Mass  is  said  usually  without 
variation. 

The  Canon  ends  just  before  the  Pater  Noster/  although 
in  the  Mass-Book  the  heading  "Canon  Missae"  ^  (Canon  of 
the  Mass)  goes  on  to  the  end  of  the  Mass. 

In  the  first  part  of  the  Canon  the  priest  prays  for  the 
Church,  for  the  Pope  and  the  Bishop  (mentioning  the  first 
name  of  each),  and  for  the  faithful.  He  then  makes  the 
Commemoration  of  the  Living,  praying  silently  for  a  few 
moments  for  all  the  living  whom  he  wishes  to  remember 
in  the  Mass.  The  next  prayer  brings  in  a  list  of  saints, 
including  the  Mother  of  God,  the  Apostles,  and  twelve  illus- 
trious male  martyrs. 

A  prayer,  Hanc  igitur  ohlationem  ^  (Therefore  this  offer- 
ing), asks  God  to  accept  the  oblation.  During  it  the  priest's 
hands  are  held  horizontally  over  the  bread  and  wine. 

QUESTIONS.  1.  What  can  you  say  of  the  Offertory^ 
2.  Why  is  the  collection  taken  up  at  this  part  of  the  Mass, 
and  what  is  it  called?  3.  What  prayer  is  used  in  offering 
the  bread  ?  4.  Why  is  water  put  into  the  chalice  ?  5.  Why 
does  the  deacon  offer  the  chalice  with  the  priest,  at  a  Solemn 
Mass?  6.  How  old  is  the  incensing  at  this  part  of  the 
Mass? 

7.  What  is  the  Lavabo,  and  why  is  it  so  named?  8. 
What  is  the  next  prayer,  and  how  old  is  it  ?  9.  What  is  the 
meaning  of  Orate,  fratres,  and  when  was  it  introduced  into 
the  Mass?    10.  What  are  the  secret  prayers? 

11.  What  prayer  begins  the  Canon  of  the  Mass?     12. 

1  Pater  Noster.     Pah'-tair  Noss'-tair. 

2  Canon  Missae.     Can'-on  Miss'-ay. 

8  Hanc  igitur  oblationem.    Hank  idj'-it-oor  ob-laht-see-oh'-nem. 


THE  GROWTH  OF  THE  MASS         103 

What  is  the  nature  of  the  Preface?  13.  What  does  the 
word  preface  mean  ?  14.  What  can  you  say  regarding  the 
number  of  the  Prefaces?    15.  How  do  they  vary? 

16.  What  can  you  say  of  the  Sanctus?  17.  How  old  is 
it  ?    18.  What  does  sabaoth  mean  ? 

19.  What  is  the  Canon  of  the  Mass?  20.  What  is  the 
meaning  of  the  word  camon,  and  why  it  is  applied  to  this 
part  of  the  Mass?  21.  When  does  the  Canon  of  the  Mass 
end?  22.  In  the  first  part,  for  what  and  for  whom  does 
the  priest  pray?  23.  What  is  the  Commemoration  of  the 
Living  ?  24,  What  saints  are  mentioned  in  the  next  prayer  ? 
25.  What  is  the  meaning  of  Hanc  igitur  ohlationemf  26. 
How  does  the  priest  hold  his  hands  during  this  prayer  ? 


Lesson  27 
TEE  GROWTE  OF  TEE  MASS— IV 

FEOM  THE   CONSECEATION   TO  THE  PATER  NOSTER 

The  Consecration.  The  priest  reads,  in 
Latin,  the  following  passage,  which  contains  the 
words  of  consecration  spoken  by  our  Blessed  Sav- 
iour at  the  Last  Supper : 

"Who  the  day  before  He  suffered,  took  bread  into  His 
holy  and  venerable  hands,  and  with  His  eyes  lifted  up  to 
heaven  unto  Thee,  God,  His  almighty  Father,  giving  thanks 
to  Thee,  He  blessed,  broke  and  gave  to  His  disciples,  say- 
ing :  Take  and  eat  ye  all  of  this :  For  THIS  IS  MY  BODY." 

Another  introduction,  "Simili  modo"^  (In  like  manner), 
leads  to  the  words  of  consecration  said  oyer  the  chalice, 
which  are:  "For  THIS  IS  THE  CHALICE  OF  MY 
BLOOD,  of  the  new  and  eternal  testament ;  the  mystery  of 
faith,  which  shall  be  shed  for  you,  and  for  many,  for  the 
remission  of  sins. ' ' 

Then  follow  the  words :  "  As  often  as  ye  do  these  things, 

1  Simili  modo.    Sim'-il-ee  mo'-do. 


104  THE  VISIBLE  CHURCH 

ye  shall  do  them  in  memory  of  Me ' ' — by  which  the  Apostles 
and  their  successors  have  received  the  power  to  offer  the 
same  Sacrifice  as  that  offered  by  our  Lord  at  the  Last 
Supper. 

The  words  of  consecration  have  not  always  been  precisely 
the  same  in  past  ages.  The  words  the  mystery  of  faith  are 
not  found  in  any  of  the  Gospels,  and  it  is  supposed  that  in 
early  times  these  words  were  an  exclamation  uttered  by 
the  deacon  to  announce  to  the  people  that  the  great  Mystery 
of  Faith  was  accomplished — that  God  was  present  on  the 
altar. 

Tlie  Elevation.  After  the  priest  has  pro- 
nounced the  words  of  consecration  over  the  bread, 
he  genuflects  in  adoration,  raises  the  Sacred  Host 
so  that  It  may  be  seen  by  all  the  people,  and  then 
genuflects  again.  The  elevation  of  the  chalice  is 
done  in  like  manner,  after  the  pronouncing  of  the 
words. 

The  elevation  of  the  Host  v/as  introduced  about  the  year 
1200,  and  was  first  ordered  by  Eudes  de  Sully,  Bishop  of 
Paris.  The  genuflexions  were  prescribed  by 
the  revised  Missal  of  1570.  The  elevation  of 
the  chalice  came  a  little  later  than  that  of  the 
Host. 

At  a  Solemn  Mass  the  Blessed  Sacrament  is 
incensed  at  the  two  elevations;   this   began 
among  the  Dominicans,  and  was  adopted  in 
Rome  about  the  end  of  the  fourteenth  century. 
Sanctuary         At  the  Elevation  the  people  may  bow  in 
C^o°g'         adoration,  or  may  look  at  the  Blessed  Sacra- 
ment— an  ancient  practice,  to  which  Pius  X  attached  an  in- 
dulgence. 

The  ringing  of  the  hell  has  come  to  be  a  part  of  the 
ceremonies  of  the  Mass,  although  it  is  not  required  at  a 
Solemn  Mass,  but  is  merely  tolerated.  It  is  customary  to 
sound  the  sanctuary  bell  or  gong  three  times  at  the  Sanctus, 


THE  GROWTH  OF  THE  MASS         105 

once  at  the  Hanc  igitur,  three  times  at  each  elevation, 
and  three  times  at  the  Domine,  non  sum  dignus;^  and  if 
Holy  Communion  be  given,  the  bell  may  be  rung  again 
three  times  at  the  repetition  of  the  same  -words. 

After  the  Elevation,  in  the  next  prayer,  the  priest  men- 
tions the  Passion,  Resurrection  and  Ascension  of  our 
Blessed  Lord.  In  the  next,  he  makes  the  sign  of  the  cross 
over  the  Sacred  Body  and  Blood — not  that  he  can  bless 
Them,  but  because  this  prayer  was  formerly  hefore  the 
consecration,  and  by  these  crosses  the  priest  blessed  the 
bread  and  wine.  When  the  prayer  was  placed  after  the 
consecration,  the  crosses  were  retained. 

The  Commemoratioii  of  the  Dead.  Dur- 
ing this  prayer  the  priest  remains  silent  for  a  few 
moments,  to  remember  the  souls  for  whom  he  wishes 
to  pray.  Then  comes  the  prayer  for  those  present, 
beginning  with  the  words  "Nobis  quoque  peccatori- 
bus"  ^  (Also  for  us  sinners),  spoken  aloud,  that  the 
people  may  know  that  he  is  praying  for  them. 

In  this  prayer  there  is  another  list  of  saints — including 
several  women,  whose  names  were  probably  inserted  by 
Pope  St.  Gregory  the  Great. 

The  Canon  ends  with  the  words:  "Through  Him,  and 
with  Him,  and  in  Him,  is  unto  Thee,  God  the  Father  Al- 
mighty, in  the  unity  of  the  Holy  Ghost,  all  honor  and 
glory."  Here  the  priest  slightly  elevates  the  Host  and 
chalice  together. 

The  Pater  Noster.^  This  prayer,  the  **Our 
Father,"  given  to  us  by  our  Blessed  Lord  Himself, 
has  always  formed  a  part  of  the  Mass.  In  the  early 
ages  it  was  said  after  the  Communion.    St.  Gregory 

1  Domine,  non  sum  dignus.     Dom'-in-ay  non  sum  dig'-nuss. 

2  Nobis  quoque  peccatoribus.  No'-biss  quo'-quay  peck-ah-toe'-ree- 
buss. 

8  Pater  Noster.    Pah'-tair  noss'-tair. 


106 


THE  VISIBLE  CHURCH 


assigned  it  to  its  present  place.     At  a  Solemn  or 
High  Mass  it  is  chanted  by  the  celebrant. 

Following  it  is  an  embolism,  or  added  prayer,  repeating 
and  enlarging  the  last  words  of  the  Pater  Noster,  asking 
deliverance  from  evil,  past,  present  and  future. 

Shortly  after  the  Pater  Noster  the 
priest  divides  the  Sacred  Host  into  three 
parts,  of  which  the  smallest  is  dropped 
into  the  chalice.  This  may  be  a  survival 
of  a  common  way  of  mixing  bread  and 
wine  at  meals,  as  our  Lord  did  at  the 
Last  Supper.     In  its  present  form,  the 

Division  of  practice    goes   back   to    the   fourteenth 

Sacred  Host.  century. 


QUESTIONS.  1.  Give  the  words  of  consecration  pro- 
nounced over  the  bread.  2.  Over  the  wine.  3.  By  what 
words  of  our  Lord  were  the  Apostles  and  their  successors 
empowered  to  offer  the  Holy  Sacrifice?  4.  How  do  you 
explain  the  words  the  mystery  of  faith  f 

5.  Describe  the  two  elevations.  6.  When  did  the  eleva- 
tion of  the  Host  begin,  and  by  whom  was  it  first  ordered? 
7.  When  were  the  genuflexions  prescribed?  8.  When  did 
the  elevation  of  the  chalice  begin  ?  9.  At  what  kind  of 
Mass  is  incensing  used  at  the  elevation,  and  when  did  this 
begin  ?  10.  What  may  be  the  attitude  of  the  people  during 
the  elevations?  11.  Is  the  bell  required  at  a  Solemn  Mass? 
12.  At  what  parts  of  the  Mass  and  how  often  is  the  bell 
usually  rung  ?  13.  What  events  in  the  life  of  our  Lord  are 
mentioned  in  the  prayer  following  the  Elevation  ?  14.  How 
do  you  explain  the  signs  of  the  cross  made  over  the  Sacred 
Body  and  Blood  of  Christ  ? 

15.  Describe  the  Commemoration  of  the  Dead.  16.  What 
words  begin  the  prayer  for  those  present,  and  why  are  they 
said  aloud?  17.  Who  probably  inserted  the  names  of 
female  saints  into  this  prayer  ?  18.  With  what  words  does 
the  Canon  end,  and  with  what  ceremony  ? 


THE  GROWTH  OF  THE  MASS         107 

19.  "Who  gave  us  the  Pater  Noster?  20.  At  what  part 
of  the  Mass  was  it  formerly  said,  and  who  assigned  it  to  its 
present  place?  21.  What  is  the  name  given  to  the  added 
prayer  after  the  Pater  Noster?  22.  Describe  this  prayer. 
23.  Describe  the  division  of  the  Sacred  Host.  24.  What 
was  the  probable  origin  of  this  practice,  and  how  old  is  its 
present  form  ? 

Lesson  28 
THE  GROWTH  OF  THE  MASS—V, 

FROM  THE  AGNUS  DEI  TO  THE  END 

The  Agnus  Dei.'  This  is  a  threefold  petition 
to  the  Lamb  of  God,  asking  for  mercy  and  peace  for 
us  who  are  living.  In  Requiem  Masses  it  is  varied 
— asking  rest  for  the  souls  departed.  It  reminds 
us  of  the  words  of  St.  John  the  Baptist  at  the  Bap- 
tism of  our  Lord :  ''Behold  the  Lamb  of  God ;  behold 
him  who  taketh  away  the  sins  of  the  world."  (John 
1,  29.)  It  was  introduced  into  the  Mass  by  Pope 
Sergius  I,  about  the  year  700. 

Next  come  three  prayers  (two  at  a  Requiem  Mass)  in 
preparation  for  the  priest 's  Communion.  After  the  first  of 
these  (in  Solemn  Masses  which  are  not  of  Requiem)  the 
Kiss  of  Peace  is  given.  The  priest  places  his  hands  against 
the  deacon's  shoulders,  with  the  words:  "Peace  be  with 
you";  the  deacon  transmits  the  blessing  to  the  subdeacon 
and  to  the  other  clergy  present.  This  is  a  very  ancient  cus- 
tom, and  is  a  symbol  of  fellowship  and  unity. 

The  Priest's  Communion.  The  priest  says 
three  times :  ^^Domine,  non  sum  dignus,"  etc.  (Lord, 
I  am  not  worthy  that  Thou  shouldst  enter  under  my 
roof;  but  only  say  the  word,  and  my  soul  shall  be 

1  Agnus  Dei.     Ag'-nuss  Day'-ee. 


:08  THPl  VISlBLi^]  CHURCH 

healed.) — recalling  the  prayer  of  the  humble  cen- 
turion in  the  Gospel.  These  words  were  authorized 
by  the  revised  Missal  of  1570.  The  priest  then 
receives  the  Sacred  Host,  and  afterwards  the  Pre- 
cious Blood  from  the  chalice. 

The  Communion  of  the  People.  In  early 
times  the  Sacred  Host  was  put  into  the  hand  of  the 
communicant,  who  himself  placed  It  on  his  tongue. 
He  then  drank  from  the  chalice,  which  was  held  by 
the  deacon.  The  placing  of  the  Host  on  the  tongue 
by  the  priest  began  about  the  year  600.  The  receiv- 
ing of  Holy  Communion  *' under  two  kinds" — that 
is,  drinking  from  the  chalice  after  receiving  the 
Sacred  Host — continued  in  many  parts  of  the  world 
until  the  twelfth  century,  and  is  still  observed  in 
some  Eastern  Rites. 

Holy  Communion  in  church  is  received  fasting,  by  both 
priest  and  people ;  that  is,  they  have  taken  neither  food  nor 
drink  since  midnight.  If  Holy  Communion  is  received  at 
home  after  a  month  of  illness,  and  the  communicant  is  able 
to  fast  only  with  some  difficulty,  he  may  communicate  (as 
often  as  twice  a  week)  after  having  taken  liquids  of  any 
kind;  and  when  Holy  Communion  is  given  as  Viaticum 
(Latin,  food  for  a  journey),  in  preparation  for  death,  it 
may  be  received  once  a  day,  at  any  hour,  even  after  a  meal. 

The  '*Commnnion."  After  the  chalice  has 
been  purified  and  covered  with  its  veil,  the  priest 
reads  the  ''Communion" — so  called  because  it  was 
formerly  sung  by  the  choir  while  the  people  received 
Holy  Communion. 

It  varies  from  day  to  day,  as  is  the  case  with  the  follow- 
ing prayer  or  prayers  known  as  the  "  Postcommunion " 
(after  Communion),  which  resemble  and  correspond  in 
number  to  the  Collects  said  early  in  the  Mass. 


THE  GROWTH  OF  THE  MASS         109 

The  Dismissal.  The  deacon  at  a  Solemn  Mass, 
and  the  priest  at  others,  then  dismisses  the  people 
with  the  words  "Ite,  missa  est"'^  (Go,  it  is  the 
dismissal).  In  some  Masses  the  words  are  "Bene- 
dicamus  Domino"^  (Let  us  bless  the  Lord),  and  in 
Masses  of  Requiem  they  are  "Requiescant  in 
pace"  ^  (May  they  rest  in  peace).      . 

However,  the  people  should  not  then  leave  the  church, 
because  a  few  other  things  have  been  added  to  the  Mass  in 
rather  recent  times.  These  are  the  prayer  called  the  "Pla- 
ceat,"*  originally  a  private  devotion  after  the  Mass;  the 
Blessing,  formerly  given  as  the  priest  was  passing  to  the 
sacristy;  and  the  Last  Gospel  (usually  from  the  first  chap- 
ter of  St.  John),  which  was  once  a  part  of  the  prayers  after 
Mass.  All  of  these  were  authorized  as  parts  of  the  Mass  by 
Pope  St.  Pius  V  at  the  revision  of  the  Missal  in  1570. 

The  Mass  ends  with  the  pious  ejaculation  "Deo  gratias"  ^ 
(Thanks  to  God).  The  prayers  recited  at  the  foot  of  the 
altar-steps  at  a  Low  Mass  are  not  a  part  of  the  Mass ;  they 
were  ordered  by  Leo  XIH  in  1884. 

QUESTIONS.  1.  What  is  the  Agnus  Dei  in  the  Mass? 
2.  How  is  it  varied  in  Requiem  Masses?  3.  Of  what  does 
it  remind  us? 

4.  How  many  prayers  follow  the  Agnus  Dei  at  an  ordi- 
nary Mass,  and  at  a  Requiem  Mass?  5.  Describe  the  Kiss 
of  Peace.    6.  Of  what  is  it  a  symbol  ? 

7.  What  words  does  the  priest  use  before  his  Communion, 
and  what  is  their  meaning  in  English?  8.  Whence  do  we 
get  these  words?  9.  When  were  they  authorized  for  the 
Mass? 

10.  How  was  Holy  Communion  given  to  the  people  in 

1  Ite,  missa  est.    E'-tay,  miss'-ah  est. 

2  Benedicamus  Domino.     Bay-nay-dee-kah'-muss  Dom'-in-oh. 

3  Requiescant  in  pace.     Ray-quee-esa'-cant  in  pah'-say. 
*  Placeat.     Plah'-see-at. 

5  Deo  gratias.    Day'-oh  graht'-eee-ass. 


110  THE  VISIBLE  CHURCH 

early  times?  11.  When  did  the  practice  begin  of  placing 
the  Host  on  the  tongue?  12.  How  long  did  the  practice 
continue  of  receiving  "under  two  kinds"?  13.  What  do 
we  mean  by  fasting  for  Communion  ?  14.  What  exceptions 
are  made  for  persons  at  home  ? 

15.  Why  is  the  "Communion"  of  the  Mass  so  called? 
16.  What  is  the  name  of  the  following  prayer  or  prayers  ? 

17.  Who  announces  the  dismissal  at  a  Solemn  Mass,  and 
who  at  an  ordinary  Mass  ?  18.  What  words  are  used  ordi- 
narily, and  what  do  they  mean  ?  19.  What  words  are  used 
in  some  Masses,  and  what  do  they  mean  ?  20.  What  words 
are  used  in  Requiem  Masses,   and  what  do  they  mean? 

21.  Why  is  it  wrong  to  leave  the  church  at  the  dismissal? 

22.  What  was  the  Placeat  originally?  23.  When  was  the 
Blessing  given  formerly?  24.  Whence  is  the  Last  Gospel 
usually  taken,  and  what  was  it  originally?  25.  Who 
authorized  these  additions  to  the  Mass,  and  when?  26. 
What  are  the  last  words  of  the  Mass?  27.  What  can 
you  say  of  the  prayers  said  at  the  foot  of  the  altar- 
steps  ? 


Lesson  29 

THE  REQUISITES  FOR  THE  MASS— I 

The  Church  has  made  many  rules  concerning  the 
things  necessary  for  the  lawful  celebration  of  the 
Mass.  She  prescribes  the  place  of  the  Sacrifice,  the 
altar  and  its  coverings,  the  crucifix  and  the  candles, 
the  bread  and  wine,  the  altar-cards  and  the  Missal, 
the  sacred  vessels  with  their  veils  and  linens,  and 
the  vestments  of  the  priest  and  other  ministers. 

The  vestments  are  described  in  Lessons  34,  35  and  36. 
The  other  requisites  are  treated  in  detail  in  this  and  the 
next  lesson. 


THE  REQUISITES  FOR  THE  MASS     111 


The  Place.  By  ordinary  Church  law,  Mass 
should  be  celebrated  only  in  a  church,  or  in  a  chapel 
blessed  by  lawful  authority. 

With  permission,  however,  it  may  be  offered  in  a  hall, 
private  house,  barracks,  on  ship-board,  in  the  open  air,  etc. 

The  Altar.  This  is  absolutely  necessary  for 
the  lawful  celebration  of  Mass.  It  is  a  table,  repre- 
senting that  at  which,  at  the  Last  Supper,  our  Lord 
instituted  the  Holy  Eucharist. 

It  may  be :  1.  A  portable  altar  or  altar-stone,  consecrated 
by  a  bishop — an  oblong  slab  of  stone,  measuring  perhaps 
ten  by  twelve  inches,  and  encased  usually  in 
waxed  cloth.  It  has  on  its  upper  surface  five 
crosses  cut  into  the  stone,  and  near  its  front 
edge  a  "sepulchre"  or  cavity  containing 
relics  of  saints  and  sealed  with  a  cemented  Altar-Stone, 
stone  lid.  The  practice  of  placing  relics  within  the  altar 
goes  back  to  the  days  of  the  catacombs,  when  the  flat-topped 
tombs  of  martyrs  were  used  as  altars. 

2.  A  fixed  altar,  in  which  the  whole  top  is  formed  of  a 
large  altar-stone  with  its  crosses  and  sepulchre,  resting  upon 
stone  sides  or  columns,  the  whole  being  built  up  from  the 
ground  on  stone  or  brick  foundations. 

The  Tabernacle.    An  altar  on  which  the  Blessed  Sacra- 
ment is  kept  has  a  tabernacle — a  strong  locked  box,  lined 
and  curtained  on  the  interior  with  silk,  and 
situated  at  the  rear  of  the  altar-table,  in  the 
centre.    It  takes  its  name  from  the  Latin 
tabernaculum^  a  tent.     This  is  sometimes 
explained  by  the  fact  that  ^n  early  ages  the 
altar  was  surmounted  by  a  canopy  by  which, 
at  certain  parts  of  the  Mass,  the  altar  was 
concealed  from  the  people.     A  silken  veil, 
known  as  the  tabernacle  veil,  varying  in  color  according  to 
the  day,  hangs  before  the  tabernacle-door. 
1  Tabernaculum.     Tab-er-nak'-yu-Ium. 


Tabernacle 
Safe. 


112  THE  VISIBLE  CHURCH 

The  Altar -Cloths.  An  altar  must  have  three  cloths  of 
white  linen,  of  which  the  two  lower  ones  should  be  of  nearly 
the  same  dimensions  as  the  altar-table ;  the  upper  linen  is  to 
be  long  enough  to  touch  the  floor  at  each  end  of  the  altar. 

Hanging  in  front,  there  may  be  an  antependium}  (Latin, 
hanging  before),  a  drapery  covering  the  entire  front  of 
the  table  and  varying  in  color  according  to  the  Mass  cele- 
brated. 

The  Crucifix  and  Candles.  Over  the  altar 
is  placed  a  crucifix;  and  on.  the  altar  or  on  its  rear 
shelves,  during  the  Mass,  there  must  be  lighted 
candles. 

These  must  be  of  unbleached  beeswax,  and  must  be 
blessed.  Substitutes  for  wax  are  only  allowed  in  cases  of 
great  necessity. 

At  a  Low  Mass  said  by  a  priest  two  candles  are  to  be  used ; 
at  a  bishop's  Low  Mass,  four;  at  a  High  Mass  sung  by  a 
priest,  six;  at  a  bishop's  Solemn  Mass  (a  Pontifical  Mass), 
in  his  owii  diocese,  seven;  and  at  a  Mass  offered  before  the 
Blessed  Sacrament  exposed,  at  least  twelve.  At  Masses  of 
more  than  ordinary  importance,  such  as  those  on 
great  festivals,  additional  candles  may  be  used. 

On  the  side  table,  called  the  credence,  where  the 

wine  and  water  are  kept,  it  is  customary  to  have 

another  candle,  which  is  lighted  at  the  Sanctus  and 

extinguished  after  the  priest's  Communion.     If  a 

bishop  celebrates  the  Mass,  two  of  these  candles 

are  used. 

It  is  required  that  a  lamp  shall  burn  continuously 

tn&Tv  ^^^^"^^  ^^  altar  on  which  the  Blessed  Sacrament  is 

Lamp.  kept.    This  is  known  as  the  sanctuary  lamp.    The 

oil  used  in  it  should  be  olive  oil;  but  if  this  is  not  easily 

procurable,  a  substitute  may  be  used.    In  our  country  the 

use  of  cotton-seed  oil  is  common. 

s  antependium.     an-tay-pen'-dee-um. 


THE  REQUISITES  FOR  THE  MASS    113 


Large 
Altar-Bread. 


The  Bread.  The  Roman  Church  uses  at  Mass 
wheaten  bread  which  is  unleavened — that  is,  made 
without  yeast.  This  practice  probably  began  in  the 
eighth  century. 

In  the  East,  all  Christians  except  the  Armenians  and 
the  Maronites  use  leavened  bread.  Either  kind  is  valid  for 
the  Holy  Sacrifice,  but  every  Church  must 
keep  to  the  kind  required  by  its  own  liturgy. 
Our  Lord  probably  used  unleavened  bread  at 
the  Last  Supper,  because  He  was  observing 
the  Passover  of  the  Jews,  when  this  bread 
only  was  used. 

The  breads  for  the  altar  are  baked  between 
heated  irons  upon  which,  for  the  large  breads,  is  stamped 
some  pious  emblem,  such  as  a  crucifix  and  I  H  S ;  the  small 
ones  may  be  plain.  In  the  Roman  Rite  both  are  circular  in 
form — which  goes  back  to  the  third  century.  A  circle  is  an 
emblem  of  eternity,  because  it  has  no  beginning  and  no  end. 

Tlie  Wine.  This  must  be  real  wine,  fermented 
or  alcoholic,  made  from  grapes — not  merely  grape- 
juice.  In  the  Mass,  a  little  water,  blessed  with  a 
short  prayer,  is  mingled  with  it — reminding  us  of 
the  two  natures  possessed  by  Our 
Lord  Jesus  Christ — both  human  and 
divine. 

The  wine  and  water  are  served  in  small 
flasks  called  cruets,  usually  of  glass,  so  that 
the  wine  may  be  distinguished  from  the 
water,  although  precious  metals  may  be 
used. 

A  small  hasin  and  a  towel  are  provided 
for  the  washing  of  the  priest's  fingers. 

On  the  altar  are  placed  three  altar-cards, 

usually  framed,  containing  the  words  of 

Missal  and       certain  parts  of  the  Mass ;  these  are  an  aid 

Stand.         to  the  priest's  memory.     Also  there  is  a 


Cruets. 


114  THE  VISIBLE  CHURCH 

Missal  or  Mass-Book  (Lesson  51)  ;  this  is  mounted  on  a 
book-stand,  which  may  be  covered  with  a  drapery  of  the 
color  of  the  day 's  vestments. 

The  altar,  except  at  Requiem  Masses  and  in  the  peni- 
tential seasons,  may  be  decorated  with  flowers  and  other 
ornaments. 


QUESTIONS.  1.  Name  the  principal  things  which  the 
Church  requires  for  the  celebration  of  Mass.  2.  By  ordi- 
nary Church  law,  where  may  Mass  be  said  ?  3.  Where  by 
permission  ? 

4.  What  is  an  altar?  5.  Name  the  two  kinds?  6.  De- 
scribe a  portable  altar.  7.  How  old  is  the  practice  of 
placing  relics  in  altars?  8.  Describe  a  fixed  altar.  9.  De- 
scribe a  tabernacle.  10.  Why  is  it  so  called?  11.  What 
should  hang  before  the  door  ?  12.  Describe  the  altar-cloths. 
13.  What  may  hang  before  the  altar,  and  what  is  the  mean- 
ing of  its  name  ? 

14.  What  is  placed  over  the  altar?  15.  What  kind  of 
candles  are  used?  16.  At  a  priest's  Low  Mass,  how  many 
are  used?  17.  At  a  bishop's  Low  Mass?  18.  At  a  priest's 
High  Mass?  19.  At  a  Pontifical  Mass?  20.  At  a  Mass 
before  the  Blessed  Sacrament?  21.  When  are  additional 
candles  used  ? 

22.  What  is  the  side  table  called?  23.  What  is  placed 
upon  it  ?  24.  How  many  candles  are  used  here  at  a  bishop 's 
Mass?  25.  What  is  the  sanctuary  lamp?  26.  What  is 
burned  in  it?  27.  What  substitute  is  often  used  in  our 
country  ? 

28.  What  kind  of  bread  is  used  in  the  Mass  in  our  rite  ? 
29.  How  old  is  this  practice?  30.  What  kind  is  used  in 
most  Eastern  liturgies?  31.  Could  a  priest  of  the  Roman 
Rite  use  leavened  bread  ?  32.  What  kind  was  probably  used 
by  our  Lord,  and  why?    33.  How  are  altar-breads  made? 

34.  What  emblem  is  often  stamped  on  the  large  breads? 

35.  What  can  you  say  of  the  shape  of  altar-breads,  and  of 
its  meaning  ? 

36.  What  is  the  rule  concerning  wine?     37.  What  is 


THE  REQUISITES  FOR  THE  MASS     115 

mingled  with  it,  and  why  ?  38.  Of  what  are  cruets  usually 
made,  and  why?  39.  What  are  provided  for  the  washing 
of  the  priest 's  fingers  ? 

40.  How  many  altar-cards  are  used  ?  41,  Why  are  they 
used?  42.  How  is  the  Missal  supported?  43.  What  else 
may  be  placed  on  the  altar  ? 


Lesson  30 

THE  REQUISITES  FOR  TEE  MASS— II 

The  Sacred  Vessels.  These  are  the  chalice, 
the  paten,  the  ciborium,  the  ostensorium  and  the 
pyx. 

The  Chalice.  The  priest  uses  a  chalice  (Latin, 
calix^  a  cup)  at  Mass,  because  our  Lord  used  one 
at  the  Last  Supper. 

A  chalice  is  usually  from  eight  to  eleven  inches  in  height, 
and  consists  of  a  wide  base,  a  stem  with  a  knob  midway, 
and  a  cup.  The  whole  may  be  of  gold  or  silver, 
or  the  cup  only.  On  account  of  poverty,  it  is 
permitted  to  make  the  cup  of  inferior  metal. 
If  any  metal  but  gold  is  used  for  the  cup,  the 
interior  must  be  heavily  gold-plated. 


The  Paten.     This  is  a  circular  dish 
resembling  a  saucer,  of  the  same  material 
as  the  chalice.     It  is  used  to  hold  the      chaTTce 
bread  at  the  Offertory  of  the  Mass,  and   ^^^  Paten, 
later  to  hold  the  Sacred  Host. 

The  name  is  from  the  Latin  patena,^  a  flat  dish. 
The  chalice  and  the  paten  must  be  consecrated  by  a 
bishop,    who,    in    the    blessing,    anoints    them    with    holy 

1  calix.     cah'-lix. 

2  patena     pat-ay' -nah. 


116 


THE  VISIBLE  CHURCH 


Chalice-Veil 
and  Burse. 


Pall. 


chrism.  The  blessing  of  the  chalice  goes 
back  to  the  time  of  St.  Gregory  the  Great 
(590-604)  ;  that  of  the  paten  to  about  the 
eighth  century. 

By  the  new  code  of  Church  law,  it  is  no 
longer  necessary  to  have  a  chalice  re-conse- 
crated when  the  interior  has  been  re-plated. 

The  Chalice-Veil.  This  covers  the  chalice 
at  the  beginning  and  the  end  of  the  Mass, 
and  is  of  the  same  material  and  color  as  the 
vestments.  Upon  it  rests  a  burse,  a  flat 
pouch  of  the  same  color,  in  which  the 
corporal  is  kept — the  square  linen  cloth 
which  is  spread  upon  the  altar  during  the 
Mass  to  receive  the  Host  and  chalice.  The 
name  hurse  is  from  the  Latin  hiirsa^  a 
pouch  or  purse ;  corporal  is  from  corpus,'^  a 
body.  The  corporal  represents  the  winding- 
sheet  used  at  the  burial  of  Christ. 

The  Purificator.  This  is  a  folded  piece  of 
linen,  draped  across  the  chalice.  It  is  used 
for  cleansing  its  interior  and  for  purifying 
the  priest's  fingers. 

The  Pall.  This  is  a  piece  of  linen,  about 
six  or  seven  inches  square,  usually  stiffened 
with  cardboard,  and  used  to  cover  the 
chalice.    Its  use  began  about  the  year  1200. 


The  Ciborium.^  This  is  the  ves- 
sel which  contains  the  small  Hosts 
used  for  the  Communion  of  the  people. 
Its  name  signifies  a  food-vessel,  from 
the  Latin  cihus*  food. 
It  is  in  shape  somewhat  like  a  chalice,  but  usually  has  a 

1  bursa,     burr'-sah. 

2  corpus,     corr'-pus. 

3  ciborium.     see-bo'-ree-um. 

4  cibus.     see'-bus. 


Ciborium. 


Co.iunun- 
ion  Paten. 


THE  REQUISITES  FOR  THE  MASS    117 


Osten- 

6orium. 


larger  bowl,  and  has  a  cover.  The  interior  is  gold-plated. 
When  it  contains  the  Blessed  Sacrament  it  is  enshrouded  in 
a  silk  drapery,  always  white  or  gold  in  color. 

A  Communion  paten  is  often  used  at  the 
giving  of  Holy  Communion,  being  held  under 
the  chin  of  the  communicant.  It  resembles 
the  paten  of  the  Mass,  but  frequently  has  a 
handle,  and  does  not  require  a  blessing. 

The  Ostensoriiim,^  also  called  the 

inonstrance  (from  the  Latin  ostendere  ^ 
and  monstrare,^  to  show),  is  used  to 
hold  the  Sacred  Host  in  the  Benedic- 
tion of  the  Blessed  Sacrament  and  in 
processions. 

The  body  of  this  vessel  is  often  made  in 
the  form  of  rays  radiating  from  the  centre, 
in  which  there  is  a  receptacle  for  a  large 
Host.  This  is  removable,  and  is  known  as  a 
luna,*  or  lunula  ^  (Latin,  a  moon  or  a  little 
moon). 

Luna. 

The  Pyx.  This  is  a  small  vessel 
used  in  carrying  the  Holy  Eucharist  to 
the  sick. 

It  is  a  small  ciborium,  but  is  shaped 
much  like  a  watch.  It  is  kept  in  a  silk- 
lined  case  called  a  burse,  with  a  small 
corporal  and  purificator. 

The  ciborium,  the  pyx  and  the  luna  of  the, 
ostensorium   are   blessed.     In   our   country 
this  may  be  done  by  a  priest. 

A  sacred  vessel,  if  it  contains  the  Blessed 
Sacrament,  must  not  be  touched  by  anyone,  except  a  priest 

1  ostensorium.     oss-ten-so'-ree-um. 

2  ostendere.     oss-tend'-er-ay. 

8  monstrare.     mon-strah'-ray. 

4  luna.      loon'-ah. 

5  lunula,     loon'-yoo-lah. 


Pyx  and 
Its  Burse. 


118  THE  VISIBLE  CHURCH 

or  a  deacon,  except  in  grave  necessity.  If  the  vessel  be 
empty,  it  may  be  handled  by  clerics  (even  though  not  in 
sacred  orders),  or  by  those  who  have  obtained  permission 
— such  as  repairers  of  such  articles.  All  others  who  may 
handle  a  sacred  vessel  should  use  a  cloth,  to  prevent  direct 
contact. 

QUESTIONS.  1.  Name  the  sacred  vessels.  2.  Why  is 
a  chalice  used  at  Mass?  3.  What  is  the  Latin  name,  and 
its  meaning?  4.  Describe  a  chalice.  5.  What  is  a  paten? 
6.  For  what  is  it  used  ?  7.  What  is  the  Latin  name,  and  its 
meaning  ?  8.  Who  blesses  the  chalice  and  paten  ?  9.  How 
old  is  the  blessing  of  each?  10.  If  a  chalice  is  re-plated, 
must  it  be  re-consecrated?  11.  What  is  a  chalice-veil? 
12.  What  is  a  burse  ?  13.  What  is  a  corporal  ?  14.  What 
is  the  derivation  of  hurse  and  corporal?  15.  What  does  the 
corporal  represent?  16.  What  is  a  purificator,  and  for 
what  is  it  used?  17.  What  is  a  pall?  18.  How  old  is 
its  use  ? 

19.  What  is  a  ciborium  ?  20.  What  does  its  name  mean  ? 
21.  Describe  a  ciborium.    22.  What  is  a  Communion  paten  ? 

23.  What  is  an  ostensorium,  and  what  is  its  other  name? 
24.  Give  the  derivation  of  each  name.  25.  Describe  an 
ostensorium.  26.  What  is  the  central  receptacle  called, 
and  what  do  its  names  mean  ? 

27.  What  is  a  pyx?  28.  Describe  it.  29.  In  what  is  it 
kept,  and  what  linens  go  with  it  ?  30.  Who  may  bless  the 
ciborium,  pyx  and  luna?  31.  What  are  the  rules  about 
touching  the  sacred  vessels  ? 


PART  V 

THE  SACRAMENTALS 

Lesson  31 

TEE  SIGN  OF  THE  CROSS 

A  Sacramental  is  anything  set  apart  or 
blessed  by  the  Church  to  excite  good  thoughts  and 
to  increase  devotion,  and  through  these  movements 
of  the  heart  to  remit  venial  sin. 

Th.e  Sign  of  tlie  Cross  is  the  most  important 
of  the  sacramentals,  being  a  symbol  of  our  deliver- 
ance from  the  power  of  Satan,  and  an  emblem  of 
God's  mercy  manifested  through  the  crucifixion  of 
our  Saviour  on  the  cross  of  Calvary. 

It  consists  in  making  a  movement,  with  the  hands  or  with 
some  other  object,  in  the  form  of  a  cross. 

The  ordinary  method  of  making  the  sign  of  the  cross  is 
as  follows :  Put  the  right  hand  to  the  forehead  and  to  the 
breast,  and  to  the  left  and  the  right  shoulder,  saying :  "In 
the  name  of  the  Father  and  of  the  Son  and  of  the  Holy 
Ghost.    Amen. ' ' 

The  words  and  the  action  form  a  summary  of  our  faith. 

We  say:   "In  the  name" — not  "names" — expressing  thus 

the  unity  of  God.     We  mention  the  three  Persons,  the 

Father,  the  Son  and  the  Holy  Ghost,  thus  showing  our 

faith  in  the  Blessed  Trinity.    The  cross  itself,  made  with 

the  hand,  manifests  our  belief  in  the  incarnation,  death  and 

resurrection  of  our  Saviour,  and  shows  <hat  we  regard  Him 

119 


120  THE  VISIBLE  CHUBCH 

not  only  as  God  but  as  man — for  unless  He  possessed  a 
human  nature  He  could  not  die. 

By  making  the  sign  of  the  cross  and  saying  the  words 
we  may  gain  an  indulgence  of  fifty  days — granted  by  Pope 
Pius  IX  in  1863.  If  we  use  holy  water  to  make  the  sign, 
we  may  gain  an  indulgence  of  one  hundred  days. 

The  use  of  the  sign  of  the  cross  in  Catholic  worship  prob- 
ably goes  back  to  the  time  of  the  Apostles.  In  those  early 
days  it  was  usually  made  very  small,  by  a  slight  movement 
of  the  finger  or  thumb,  so  as  not  to  attract  the  attention  of 
pagan  persecutors. 

The  triple  sign  of  the  cross  was  common  in  the  Middle 
Ages,  but  is  not  generally  in  use  now  except  at  the  begin- 
nings of  the  Gospels  at  Mass.  It  is  made  by  marking  the 
forehead,  the  lips  and  the  breast  with  a  small  cross,  using 
the  thumb ;  and  it  reminds  us  that  we  should  worship  God 
with  our  minds,  our  lips  and  our  hearts. 

The  sign  of  the  cross  is  used  in  the  administration  of  all 
the  sacr anient. <i,  in  all  of  the  Church 'l-  blessings,  and  at  the 
beginning  and  end  of  public  and  private  prayers.  In 
the  ceremonies  of  Baptism  it  is  made  fourteen  times;  in 
Extreme  Unction,  seventeen  times.  In  the  blessing  of  holy 
water  it  is  made  twelve  times.  In  the  Mass  it  is  used  in 
various  ways  no  less  than  fifty-one  times. 


QUESTIONS.  1.  What  are  sacramentals  ?  2.  Why  is 
the  sign  of  the  cross  the  most  important  of  the  sacra- 
mentals  ?  3.  In  what  does  it  consist  ?  4.  Show  the  ordinary 
way  of  making  the  sign  of  the  cross.  5.  How  does  the  sign 
of  the  cross  express  our  belief  in  the  unity  of  God  ?  6.  How 
does  it  show  our  faith  in  the  Trinity?  7.  What  does  it 
manifest  concerning  our  belief  in  our  Lord's  humanity? 
8.  What  indulgences  may  be  gained  by  making  it?  9.  How 
old  is  this  practice?  10.  How  was  the  sign  of  the  cross 
made  usually  in  early  times,  and  why?    11.  When  is  the 


THE  CROSS  AND  THE  CRUCIFIX     121 

triple  sign  of  the  cross  used  at  the  present  time  ?  12.  Ho^w 
is  it  made?  13.  Of  what  does  the  triple  sign  remind  ns? 
14.  Mention  some  of  the  uses  of  the  sign  of  the  cross  in  the 
Church's  liturgy.  15.  How  often  is  it  used  at  the  adminis- 
tration of  Baptism?  16.  Of  Extreme  Unction?  17.  In 
the  blessing  of  holy  water?    18.  In  the  Mass? 


Lesson  32 
TEE  CROSS  AND  THE  CRUCIFIX 

The  Cross  is  the  most  important  of  Catholic 
emblems.  It  symbolizes  the  redemption  of  mankind 
and  our  holy  faith,  because  Jesus  Christ,  our  Re- 
deemer and  our  God,  died  on  a  cross.  It  is  used  on 
our  churches,  schools,  institutions,  altars,  vestments, 
etc.,  as  a  symbolic  ornament;  and  when  blessed,  as 
either  a  cross  or  a  crucifix,  it  becomes  a  great  sacra- 
mental of  our  religion. 

Among  many  nations,  in  ancient  times,  crosses  were  used 
for  the  execution  of  criminals.  But  even  among  pagan 
nations  the  cross  was  held  in  religious  honor.  The  most 
ancient  form  was  the  swastika,  emblematic  of  the  revolu- 
tions of  the  sun,  and  consequently  of  life.  In  Egypt  and 
Assyria  the  cross  typified  creative  power ;  the  Egyptian 
gods  are  often  represented  holding  a  crux  ansata,^  or  cross 
with  a  handle,  an  emblem  of  the  reproductive  powers  of 
Nature.  In  India,  Mexico  and  Peru,  crosses  were  in  use 
with  the  same  symbolic  meaning. 

The  True  Cross,  on  which  our  Saviour  died,  is  said  to 
have  been  discovered  by  St.  Helena,  the  mother  of  the 
Emperor  Consiantine,  at  Jerusalem,  in  the  year  326,  and 
the  Church  celebrates  this  by  a  festival,  the  Finding  of  the 

I  Crux  ansata.    Crux  an-eah'-tah. 


122 


THE  VISIBLE  CHURCH 


Holy  Cross,  on  May  3.    There  is  also  a  feast  of  the  Exalta- 
tion of  the  Holy  Cross  on  September  14. 

A  part  of  the  True  Cross  is  said  to  be  preserved  in  the 
Church  of  Santa  Croce^  (the  Holy  Cross),  in  Rome,  and 
various  other  places  claim  to  possess  fragments  of  it  or  the 
nails  used  at  the  crucifixion. 


The  Kinds  of  Crosses.  The  principal  varie- 
ties of  crosses  used  in  Christian  art  and  architecture 
are  as  follows: 

1.  The  ordinary  form,  called  the  Latin 
cross,  or  crux  capitata^  (headed  cross). 

2.  The  Greek  cross,  having  the  four  limbs 
of  equal  length — so  named  because  it  was 
much  used  in  later  Greek  architecture. 

3.  The  8t,  Andrew's  cross,  in  the  form 
of  the  letter  X.  St.  Andrew  is  said  to  have 
been  crucified  on  a  cross  of  that  description. 

4.  The  Maltese  cross,  having  four  equal 
limbs  of  spreading  or  triangular  form;  it 
was  the  badge  of  the  military  and  religious 
order  of  the  Knights  of  Malta. 

5.  The  Celtic  cross,  common  in  ancient 
Irish  architecture,  having  the  arms  con- 
nected by  a  circle. 

6.  The  Tau^  cross,  so  called  from  the 
Greek  name  of  the  letter  T,  which  it  re- 
sembles in  shape. 

7.  The  Egyptian  crux  ansata,  mentioned 
above.  It  consists  of  a  cross  with  a  ring  or 
handle. 

8.  A  cross  with  two  cross-bars  is  some- 
g.  Maltese  Cross,  times  called  an  archiepiscopal  cross,  or  a 
h.  Celtic  Cross,  patriarchal  cross,  being  used  in  the  heraldic 
arms  of  these  dignitaries. 

1  Santa  Croce.     San'-tah  Cro'-chay. 

2  crux  capitata.     crux  cap-lt-ah'-tah. 

3  Tau.     Pronounced  to  rhyme  with   How. 


a.  Swastika. 

b.  Crux  Ansata. 

c.  Tau  Cross. 

d.  Latin  Cross. 

e.  Greek  Cross. 

f .  St.  Andrews 

Cross. 


THE  CROSS  AND  THE  CRUCIFIX      123 


The  Crucifix.  There  is  a  difference  between  a 
cross  and  a  crucifix.  A  cross  becomes  a  crucifix 
only  when  it  bears  an  image  of  our 
Lord's  Sacred  Body. 

The  word  crucifix  is  from  the  Latin  cruci 
fixus,^  fixed  to  a  cross. 

The  Church  requires  that  a  crucifix  be 
placed  over  an  altar  on  which  Mass  is  to  be 
offered;  and  during  the  Sacrifice  the  priest 
bows  towards  it  several  times.  It  is  used  in  Archiepiscopan 
solemn  ceremonies  as  a  processional  cross,  Cross. 
being  carried  at  the  head  of  the  line  of  the  clergy.  The 
faithful  are  urged  to  have  crucifixes  in  their  homes,  and 
the  same  blessed  symbol  is  usually  attached  to 
rosaries. 

The  tablet  bearing  the  letters  I  N  R  I  at  the 
top  of  a  crucifix  is  called  the  title,  and  these 
letters  are  the  initials  of  the  words  Jesus  Naza- 
renus,  Rex  Judaeorum^  (Jesus  of  Nazareth, 
King  of  the  Jews) — the  letters  I  and  J  being 
the  same  in  ancient  Latin. 

On  some  crucifixes  a  skull  and  bones  are 
shown  at  the  foot — reminding  us  that  Gol- 
gotha,^ the  place  of  the  crucifixion  (Mount  Cal- 
vary), signified  a  skull  (from  its  shape  or  because  it  was  a 
burial  place — or  possibly  from  a  fanciful  legend  that  in  the 
hole  dug  for  our  Lord 's  cross  was  found  the  skull  of  Adam ! ) 
In  our  churches,  from  Passion  Sunday  to  Good  Friday, 
all  crucifixes  are  veiled ;  and  after  the  unveiling  on  the  lat- 
ter day  the  clergy  and  laity  devoutly  kiss  the  feet  of  the 
image  of  our  Blessed  Lord,  to  express  contrition  and  grati- 
tude. This  ceremony  is  known  as  the  "Adoration  of  the 
Cross, ' '  though  we  really  give  adoration  only  to  God.  The 
term  is  sanctioned  by  long  usage. 


Crucifix. 


1  cruci  fixus.     croo'-see  fix'-us. 

2  Jesus  Nazarenus,  Rex  Judaeorum. 
Rex  Yoo-day-oh'-rum. 

» Golgotha.     Gol'-goth-ah. 


Yay'-zuss  Naz-ah-ray'-nuss, 


124  THE  VISIBLE  CHURCH 

To  all  who  after  a  worthy  Communion  recite  before  a 
crucifix  or  a  picture  of  our  crucified  Saviour,  the  prayer 
beginning,  "0  good  and  most  sweet  Jesus,"  a  plenary  in- 
dulgence is  granted,  applicable  to  the  souls  in  Purgatory. 


QUESTIONS.  1.  Why  is  the  cross  the  most  important 
of  Catholic  emblems?  2.  Mention  some  of  its  uses.  3. 
When  does  it  become  a  sacramental  ? 

4.  For  what  purpose  were  crosses  commonly  used  in 
ancient  times?  5.  Give  some  examples  of  the  religious  use 
of  crosses  among  pagans.  6.  Who  is  said  to  have  discovered 
the  True  Cross;  when  and  where?  7.  What  festivals  have 
been  established  in  its  honor,  and  on  what  days  are  they 
celebrated?  8.  What  can  you  say  of  relics  of  the  True 
Crosf=  ? 

9.  Name  the  kinds  of  crosses.  10.  Describe  the  Latin 
cross,  and  give  its  Latin  name.  11.  Describe  the  Greek 
cross.  12.  What  is  a  St.  Andrew's  cross,  and  why  is  it  so 
named?  13.  Describe  a  Maltese  cross,  and  tell  why  it  is 
so  called.  14.  Describe  a  Celtic  cross,  and  tell  where  it  was 
used.  15.  What  was  the  Tau  cross,  and  why  was  it  so 
named?  16.  Describe  a  crux  ansata.  17.  What  is  a  cross 
with  two  cross-bars  called,  and  why  ? 

18.  What  is  the  difference  between  a  cross  and  a  crucifix  ? 
19.  What  is  the  derivation  of  crucifix?  20.  What  use  is 
made  of  a  crucifix  at  Mass  and  in  processions  ?  21.  Mention 
some  other  uses  of  crucifixes.  22.  What  is  the  tablet  on  a 
crucifix  called?  23.  What  is  the  meaning  of  the  letters 
thereon  ?  24.  Why  are  a  skull  and  bones  sometimes  attached 
to  a  crucifix? 

25.  When  are  crucifixes  veiled  in  our  churches?  26. 
What  ceremony  takes  place  on  Good  Friday?  27.  What 
can  you  say  of  the  name  of  this  ceremony  ? 

28.  How  may  an  indulgence  be  gained  by  using  a 
crucifix? 


HOLY  WATER  125 

Lesson  33 
HOLT  WATER 

Holy  Water  is  ''water  blessed  by  a  priest  with 
solemn  prayer,  to  beg  God's  blessing  on  those  who 
use  it,  and  protection  from  the  powers  of  darkness." 
It  is  a  very  important  sacramental  of  our  Church. 

Water  is  the  natural  element  for  cleansing,  and  its  sym- 
bolical use  to  denote  interior  purification  was  common  in 
many  ancient  religions — the  Greek,  Roman,  Egyptian  and 
others;  and  it  is  so  used  by  the  Brahmins  of  India,  the 
American  Indians  and  other  pagans  of  the  present  time. 
Among  the  Jews,  the  laws  of  Moses  (contained  in  the  books 
of  Exodus  and  Leviticus  in  the  Old  Testament),  enjoined 
the  sprinkling  of  the  people,  the  sacrifices,  the  sacred  ves- 
sels, etc. ;  and  our  Church  has  followed  many  of  these  Jewish 
practices. 

There  is  a  tradition  that  holy  water  was  used  by  the 
Apostle  St.  Matthew,  but  this  is  uncertain.  It  is  traced  by 
some  to  the  early  part  of  the  second  century,  Pnd  its  use 
became  common  somewhat  later. 

The  Kinds  of  Holy  Water.  There  are  four 
kinds,  each  blessed  in  a  different  manner.  They  are 
as  follows: 

1.  Baptismal  ivater,  which  is  blessed  on  Holy  Sat- 
urday, and  may  also  be  blessed  on  the  eve  of  Pente- 
cost. 

The  oil  of  catechumens  and  the  holy  chrism  are  mingled 
with  it.  (Lesson  41.)  It  is  used  only  in  the  administration 
of  Baptism. 

2.  Water  of  consecration,  or  Gregorian  water,  so 
called  because  its  use  was  ordered  by  Pope  CfreiT- 
ory  IX. 


126  THE  VISIBLE  CHURCH 

It  is  used  in  the  consecration  of  churches,  and  has  wine, 
ashes  and  salt  mingled  with  it. 

3.  Easter  water,  so  called  because  it  is  distributed 
to  the  people  on  Holy  Saturday,  the  eve  of  Easter. 

A  part  of  this  water  is  used  for  the  filling  of  the  bap- 
tismal font,  to  be  blessed  as  baptismal  water ;  the  remainder 
is  given  to  the  faithful.  In  some  countries  this  water  is 
used  by  the  clergy  for  the  solemn  blessing  of  houses  on 
Holy  Saturday. 

4.  Ordinary  holy  water,  blessed  by  the  priest  for 
the  sprinkling  of  the  people  before  Mass  and  for 
use  at  the  door  of  the  church. 

It  may  be  used  also  for  the  blessing  of  persons  and 
things,  in  the  church  and  at  home.  Salt  is  mingled  with 
it — a  custom  which  goes  back  probably  to  the  second 
century. 

This  holy  water  and  Easter  water  are  thus  the  only 
varieties  of  holy  water  that  directly  con- 
cern the  faithful.  They  are  sanctified  by 
different  formulas,  but  their  value  and  uses 
are  much  the  same. 


The  Uses  of  Holy  Water.    It  is 

used  in  nearly  all  the  blessings  of  the 

Cliurch's  ritual,  in  the  ceremonies  of 

Vessef.  ^^      Matrimony  and  Extreme  Unction,  in 

the  giving  of  Holy  Communion  to  the  sick,  and  in 

services  for  the  dead. 

For  use  in  church  functions  it  is  generally  contained  in 
a  bowl-shaped  vessel  with  a  swinging  handle,  provided 
with  a  sprinkler. 

The  Asperges.^    This  is  the  sprinkling  of  the 

1  Asperges.     Ass-per'-jays. 


HOLY  WATER  127 

people  on  Sundays  before  the  principal  Mass  in  a 
parish  church. 

It  takes  its  name  from  the  first  word  (in  Latin)  of 
Psalm  50,  of  which  the  opening  verse  is  recited  by  the  priest 
and  sung  by  the  choir  at  this  ceremony  during  the  greater 
part  of  the  year:  "Thou  shalt  sprinkle  me  with  hyssop, 
and  I  shall  be  made  clean ;  Thou  shalt  wash  me,  and  I  shall 
be  made  whiter  than  snow. ' ' 

The  Asperges  goes  back  to  the  ninth  century.  It  is  in- 
tended to  renew  in  us  every  Sunday  the  memory  of  our 
Baptism,  and  to  drive  away  all  distractions  during  the 
Mass. 

In  this  ceremony,  the  holy  water  need  not  actually  touch 
every  person  in  the  church.  The  whole  assembly  is  blessed 
together,  and  all  receive  the  blessing,  even  though  the  water 
may  not  reach  each  individual. 

During  the  Paschal  time  (after  Easter)  the  "Vidi 
aquam  "  ^  is  sung  instead  of  the  ' '  Asperges. ' ' 

The  custom  of  placing  holy  water  at  the  church  door  in 
a  holy  water  font  is  very  ancient — probably  dating  back 
to  the  second  century.     Among  the  Jews  a 
ceremony  of  purification  was  required  before 
entering  the  Temple,  and  the  Catholic  prac- 
tice may  have  been  suggested  by  this.     In 
the  Middle  Ages  it  was  customary  to  use  holy 
water  only  when  entering  the  church,  and 
not  when  leaving  it — to  denote  that  purifica- 
tion was  necessary  before  entering,  but  not 
after  having  assisted  at  Mass.    At  the  pres-   jjoly  Water 
ent  day  holy  water  may  be  used  both  on        Font, 
entering  and  on  departing,  especially  as  an  indulgence  is 
gained  every  time  it  is  used. 

Tlie  Blessing  of  Holy  Water.  This  is  usu- 
ally done  just  before  the  principal  Mass  on  Sunday, 
but  may  be  done  at  any  other  time.     The  priest 

1  Vidi  aquam.    Vee'-dee  ah'-quam. 


128  THE  VISIBLE  CHURCH 

reads  several  prayers,  which  include  an  exorcism  of 
the  salt  and  the  water,  after  which  the  salt  is  put 
into  the  water  in  the  form  of  a  threefold  cross,  in 
the  name  of  the  Persons  of  the  Trinity, 

An  exorcism  is  a  prayer  intended  to  free  persons  or 
things  from  the  power  of  the  Evil  One. 

The  Symbolism  of  Holy  Water.  Water  is 
used  for  cleansing  and  for  quenching  fire;  salt  is 
used  to  preserve  from  decay.  Therefore  the  Church 
combines  them  in  this  sacramental,  to  express  the 
washing  away  of  the  stains  of  sin,  the  quenching  of 
the  fire  of  our  passions,  and  the  preservation  of  our 
souls  from  relapses  into  sin. 

Salt  is  also  a  symbol  of  wisdom.  Our  Blessed  Lord  called 
His  Apostles  "the  salt  of  the  earth,"  because  they  were  to 
instruct  mankind. 

The  Indulgence.  There  is  an  indulgence  of 
one  hundred  days  for  using  holy  water. 

Pius  IX  renewed  this  in  1876,  under  these  conditions : 

1.  The  sign  of  the  cuss  must  be  made  with  the  holy 
water. 

2  We  must  say :  "In  the  name  of  the  Father  and  of 
the  Son  and  of  the  Holy  Ghosc." 

3.  We  must  have  contrition  for  our  sins. 

4.  For  this,  as  for  any  indulgence,  we  must  be  in  the 
state  of  grace. 

QUESTIONS.  1.  What  is  holy  water?  2.  What  ancient 
peoples  used  water  for  religious  purposes  ?  3.  What  pagans 
of  today  ?  4.  How  was  water  used  in  the  Jewish  religion  1 
5.  By  whose  command  ?  6.  When  was  holy  water  first  used 
in  our  Church  ? 

7.  Name  the  kinds  of  holy  water.    8.  When  is  baptismal 


HOLY  WATER  129 

water  blessed?  9.  What  is  mingled  with  it?  10.  Why  is 
Gregorian  water  so  called?  11.  What  is  its  other  name? 
12,  For  what  is  it  used?  13.  What  is  mingled  with  it? 
14.  When  is  Easter  water  blessed?  15.  For  what  special 
purpose  is  it  sometimes  used?  16.  What  is  mingled  with 
ordinary  holy  water  ?    17.  How  old  is  this  practice  ? 

18.  What,  in  general,  are  the  uses  of  holy  water?  19. 
How  is  it  usually  carried  when  being  used  in  church? 

20.  What  is  the  Asperges?     21.  Why  is  it  so  called? 

22.  How  old  is  the  Asperges,  and  what  is  its  meaning? 

23.  What  is  sung  instead  of  it  during  the  paschal  time? 

24.  Is  it  necessary  that  the  holy  water  reach  each  person? 
25.  What  is  the  name  of  the  receptacle  for  holy  water  at 

the  church  door?  26.  How  old  is  the  practice  of  placing 
holy  water  there  ?  27.  What  similar  custom  existed  among 
the  Jews?  28.  What  can  you  say  of  the  practice  in  the 
Middle  Ages?  29.  How  should  we  use  holy  water  at 
the  church  door  now,  and  why  ? 

30.  When  is  holy  water  usually  blessed  for  ordinary  use  ? 
31.  How  is  the  salt  put  in  ?    32.  What  is  an  exorcism  ? 

33.  Explain  the  symbolism  of  water  and  salt.  34.  Of 
what  else  is  salt  a  symbol  ?  35.  What  did  our  Lord  call  His 
Apostles,  and  why? 

36.  What  indulgence  may  be  gained  by  using  holy  water? 
37.  What  Pontiff  renewed  this,  and  when?  38.  Under  what 
conditions  ? 


Lesson  34 
VESTMENTS— I 

Vestments  are  garments  worn  by  the  ministers 
of  religion  while  performing  their  sacred  duties. 
They  are  sacramentals,  being  blessed  by  the  Church 
to  increase  devotion  in  those  who  see  them  and 
those  who  use  them. 

The  word  vestment  is  from  the  Latin  vestimentum.,  signi- 


130  THE  VISIBLE  CHURCH 

fying  simply  clothing.  In  every  religion  the  priest  has  had 
a  distinctive  dress;  just  as  others  who  hold  positions  of 
dignity  or  of  authority  wear  a  uniform  or  badge,  so  does 
the  minister  of  God. 

Among  the  Jews  every  detail  of  the  vestments  used  in 
the  worship  of  God  was  provided  for  by  divine  command. 
In  the  Catholic  Church  these  details  have  always  been  pre- 
scribed by  church  law,  and  many  changes  have  been  made 
at  different  times  in  the  number  and  form  of  the  priestly 
vestments.  During  the  first  four  centuries  there  were  no 
special  vestments;  the  clergy  wore  their  ordinary  garb, 
flowing  robes  and  long  cloaks,  at  the  Church's  services;  but 
gradually  these  were  altered  and  ornamented  until  they 
became  vestments  as  we  have  them  now. 

The  Colors  of  Vestments.  The  Church  ordi- 
narily uses  five  colors,  and  each  has  its  meaning. 
The  Mass  is  offered  for  many  purposes  and  in  honor 
of  many  classes  of  saints ;  and  each  of  these  is  sym- 
bolized by  the  color  of  the  vestments  worn  during 
the  Holy  Sacrifice. 

White  vestments  denote  purity,  innocence  and 
glory. 

They  are  worn  on  the  feast  of  the  Holy  Trinity  and  on 
festivals  of  our  Lord,  of  the  Blessed  Virgin,  of  the  angels 
and  of  all  saints  who  were  not  martyrs. 

Red  is  the  color  of  fire  and  of  blood. 

Vestments  of  that  color  are  used  in  Masses  of  the  Holy 
Ghost,  such  as  on  Pentecost,  to  remind  us  of  the  tongues  of 
fire  which  descended  upon  the  Apostles;  on  the  feasts 
of  the  Holy  Cross  of  our  Lord,  and  on  the  festivals  of  all 
saints  who  shed  their  blood  for  their  faith. 

Purple,  or  violet,  is  expressive  of  penance. 
It  is  used  during  Lent  and  Advent   (except  on  saints' 
days),  and  on  the  sorrowful  feast  of  the  Holy  Innocents. 

Black  is  the  color  of  mourning. 


VESTMENTS  131 

It  is  worn  at  all  Masses  of  Requiem  (Lesson  23),  and  on 
Good  Friday. 

Green  denotes  the  growth  and  increase  of  our 
holy  Church,  and  is  also  a  symbol  of  hope. 

It  is  used  on  all  days  during  the  year  that  are  not  saints ' 
days,  except  in  Lent  and  Advent. 

Gold  vestments  may  be  used  as  a  substitute  for  white,  red 
or  green — not  for  purple  or  black.  Rose-colored  vestments, 
when  obtainable,  may  be  used  at  the  solemn  Mass  on  the 
third  Sunday  of  Advent  (Gaudete^  Sunday),  and  the  fourth 
Sunday  of  Lent  (Laetare^  Sunday),  because  these  Sundays 
are  somewhat  joyful  in  the  midst  of  penitential  seasons, 
and  the  rose-color  is  less  penitential  than  the  purple. 


QUESTIONS.  1.  What  are  vestments?  2.  Why  are 
they  blessed  by  the  Church?  3.  Whence  is  the  word  vest- 
ment derived?  4.  Why  does  a  priest  have  a  distinctive 
dress?  5.  How  were  the  details  of  priestly  vestments  pro- 
vided for  among  the  Jews?  6.  How  are  they  prescribed 
in  the  Catholic  Church  ?  7.  What  can  you  say  of  the  dress 
of  the  clergy  during  the  first  four  centuries? 

8.  Why  does  the  Church  use  vestments  of  various  colors  ? 
9.  What  is  denoted  by  white  vestments  ?  10.  On  what  fes- 
tivals are  they  worn  ? 

11.  What  is  symbolized  by  red  vestments?  12.  In  what 
Masses  are  they  used,  and  why  ? 

13.  What  is  expressed  by  purple  or  violet?  14.  During 
what  seasons  is  it  worn,  and  on  what  feast  ? 

15.  What  is  the  meaning  of  black  ?  16.  At  what  Masses 
and  on  what  day  is  it  worn? 

17.  What  are  the  meanings  of  green?  18.  When  are 
these  vestments  used  ? 

19.  For  which  colors  may  gold  vestments  be  substituted  ? 
20.  When  may  rose-colored  vestments  be  used,  and  why  ? 

1  gaudete.     gow-day'-tay. 

2  laetare.  lay-tah'-ray.  These  are  the  opening  words  of  the  Masses 
of  these  Sundays,  and  both  signify  "rejoice." 


132 


THE  VISIBLE  CHURCH 


Lesson  35 

VESTMENTS— n 

A  Priest's  Vestments.  The  vestments  worn 
by  a  priest  at  Mass  are  the  amice,  the  alh,  the 
cincture,  the  maniple,  the  stole  and  the  chasuble. 
At  certam  other  services  he  uses  the  cope,  the 
humeral  veil  and  the  surplice. 

The  cassock,  or  soutane,^  the  black  gown  worn  by  a  priest, 
is  not  a  vestment.  It  is  the  priest 's  ordinary  garb,  and  in 
CathoHc  countries  is  worn  on  the 
street  as  well  as  indoors.  The 
Roman  collar  worn  by  the  clergy 
(usually  with  a  "rabbi"  or  stock 
attached)  is  not  a  vestment. 

The  cap  worn  by  priests,  known 
by  the  Italian  name  of  biretta,^  is 
also   not   a   vestment.     Its   upper 
surface    is   square,    with    three    wings — one    at 
the  front,  another  at  the  rear,  and  a  third  at  the 
right  side.     This  peculiar  form  come?  from  the 
fact  that  the  biretta  was  originally  £,  soft,  flat- 
crowned  cap ;  the  removal  of  this  from  the  head 
caused  it  to  be  compressed  into  folds,  especially 
on  the  right  side,  because  the  right  hand  is  gener- 
ally used  for  that  purpose ;  and  after  a  time  these 
folds  were  sewn  together,  forming  wings — with 
How  the    none  on  the  left  side,  except  in  the  case  of  the 
Biretta     gap  of  a  Doctor  of  Sacred  Theology,  whose  dig- 
Form.^     iiity  is  indicated  by  a  fourth  wing. 


Roman  Col- 
lar and 
Rabbi. 


Cassock. 


The  Amice.    This  is  an  oblong  piece  of  white 


1  soutane, 
s  biretta. 


soo-tan'. 
be-ret'-tah. 


VESTMENTS 


133 


linen,  with  strings  or  ribbons  by  which  it  is  fastened 
around  the  shoulders. 

The  name  comes  from  the  Latin  amicius^  a 
wrapper.  This  vestment  has  been  in  use  since 
about  the  year  800.  Formerly  it  was  worn  cov- 
ering the  head,  and  certain  religious  orders  still 
use  it  in  this  way  until  the  beginning  of  the 
Mass.  It  symbolizes  a  helmet,  protecting  the 
priest  against  the  assaults  of  Satan. 


The  Alb.  This  is  a  long  linen  gown,  extending 
from  the  neck  to  the  feet.  The  lower  part  is  often 
made  of  lace. 

It  is  a  survival  of  the  old  Roman  dress  called 
the  toga.  The  name  is  derived  from  the  Latin 
alba,^  white,  and  the  color,  of  course,  denotes 
purity. 


The  Cincture.  This  is  a  doubled 
cord  which  binds  the  alb  closely  to  the 
body. 

Its  name,  in  Latin,   is   cingulum,^  a  girdle. 
It  may  be  of  the  same  color  as  the  vestments, 
but  among  us  it  is  usually  white.    It  is  made 
of  braided  linen  or  of  wool,  with  tassels,  and 
symbolizes  continence. 

The  following  vestments  vary  in  color  from 
day  to  day,  according  to  the  object  for  which 
the  Mass  is  offered  or  the  festival  on  which  it 
is  said. 


1  amictua.     am-ik'-tusa. 

2  alba,     al'-bah. 

8  cingulum.     sing'-oo-lum. 


Cincture. 


i34 


THE  VISIBLE  CHURCH 


The  Maniple.     This  is  a  small  vestment  of 
peculiar  shape,  worn  on  the  left  forearm. 

It  was  originally  a  handkerchief.  The 
name  comes  from  the  Latin  manipulum,^ 
meaning  something  carried  in  the  hand,  a 
small  bundle,  a  handkerchief,  a  sheaf  of 
grain ;  and  therefore  this  vestment  is  con- 
sidered symbolical  of  good  works.  It  is  the 
special  badge  of  the  order  of  subdeaconship. 


Maniple  and 
Stole. 


The  Stole.    This  is  a  long  narrow , 
vestment  worn  around  the  neck,  the 
ends  hanging  down  in  front. 
At  Mass,  the  ends  of  a  priest's  stole  are  crossed,  and 
fastened  thus  by  the  cincture.  At  other  services 
the    ends    are    not    crossed.     A 
"preaching  stole"  is  often  orna- 
mented with  tasseled  cords  con- 
necting the  ends.    A  deacon  at  a 
Solemn  Mass  wears  a  stole  diagon- 
ally, from  his  left  shoulder  to  his 
right  side. 

The  stole  came  into  use  as  a 
vestment  about  the  fourth  cen- 
tury, and  was  originally  a  robe  or 
cloak,  which  is  the  meaning  of  its 
Latin  name  stola}  It  was  probably  adapted  from  the  court 
uniform  of  Roman  judges,  and  hence  signifies  authority.  It 
is  also  a  symbol  of  immortality  and  of  the  yoke  of  obedience. 


Deacon's 
Stole. 


Preaching 
Stole. 


The  Chasuble.  This  is  a  large  vestment  worn 
on  the  shoulders  and  hanging  down  in  front  and 
behind.  The  rear  portion  is  often  ornamented  witl? 
a  large  cross. 


I  manipulum.     man-lp'-oo-lum. 
''■  stola.     sto'-lah. 


VESTMENTS 


135 


The  name  comes  from  the  late  Latin  casula,^  a  little 
house.  It  was  originally  a  large  mantle  or  cloak  with  an 
opening  for  the  head  in  the  centre,  and  had 
to  be  raised  at  the  sides  to  allow  the  hands  to 
be  extended  beyond  it.  The  assistants  at  the 
Mass  helped  the  priest  by  holding  it  up,  and 
a  trace  of  this  practice  still  remains  at  Solemn 
Masses,  where  the  deacon  and  subdeacon  hold 
the  edges  of  the  priest's  chasuble,  and  at 
ordinary  Masses,  where  the  acolyte  raises  it 
slightly  at  the  Elevation. 

It    symbolizes    protection,   preservation   from    evil 
spiritual  suit  of  armor. 


Chasuble. 


a 


QUESTIONS.  1.  Name  the  vestments  worn  by  a  priest 
at  Mass.    2.  Name  those  worn  by  him  at  other  services. 

3.  What  (.an  you  say  of  the  cassock  and  of  the  Roman 
collar  and  rabbi?  4.  What  is  a  priest's  cap  called?  5.  De- 
scribe it.  6.  How  did  it  acquire  its  present  form  ?  7.  What 
biretta  has  four  wings? 

8.  Describe  an  amice.  9.  Whence  is  the  name  derived? 
10.  How  old  is  this  vestment?  11.  How  do  some  religious 
orders  wear  it  before  the  Mass  begins?  12.  What  does  it 
symbolize  ? 

13.  Describe  an  alb.  14.  Of  what  is  it  a  survival?  15, 
What  is  the  derivation  of  the  name?  16.  What  does  the 
color  signify? 

17.  Describe  a  cincture.  18.  What  is  its  Latin  name? 
19.  What  can  you  say  of  its  color?  20.  Of  what  materia! 
is  it  made  ?    21.  What  does  it  symbolize  ? 

22.  Describe  a  maniple.  23.  What  was  it  originally  1 
24.  Give  the  derivation  of  the  name.  25.  Of  what  is  it 
symbolical  ?    26.  Of  what  sacred  order  is  it  the  badge  ? 


1  casula.    caz'-oo'lah. 


136  THE  VISIBLE  CHURCH 

27.  Describe  a  stole.  28.  How  does  a  priest  wear  it  at 
Mass?  29.  At  other  services?  30.  Describe  a  preaching 
stole,  31.  How  does  a  deacon  wear  his  stole?  32.  How 
old  is  this  vestment?  33.  What  was  it  originally?  34. 
What  is  its  Latin  name?  35.  Whence  was  it  probably 
adapted  ?    36.  Give  its  different  meanings. 

37.  Describe  a  chasuble.  38.  Whence  is  the  name  de- 
rived? 39.  What  was  its  original  form?  40.  Of  what 
ancient  practice,  in  regard  to  the  chasuble,  may  traces  be 
found  in  our  Mass  ?    41.  What  does  the  chasuble  symbolize  ? 


Lesson  36 

VESTMENTS— III 

Besides  the  vestments  described  in  the  preceding 
lesson,  a  priest,  at  certain  church  services,  may  wear 
a  cope,  a  humeral  veil,  and  a  surplice. 

The  Cope.     This  is  a  large  cloak, 

varying  in  color  according  to  the  day 

or    the    service.      It    is   worn    at    the 

^'Asperges"^    (Lesson    33)    before    a 

High  Mass,  at  the  Benediction  of  the 

Blessed  Sacrament,  and  at  many  other 

^°P"-        functions  of  the  Church. 

It  was  originally  merely  a  rain-cloak  worn  in  outdoor 

processions,  as  is  shown  by  its  Latin  name,  pluviale,^  a 

protection  against  rain,  and  by  the  cape  attached  to  it, 

which  was  formerly  a  head-covering  in  stormy  weather. 

The  word  cope  is  derived  from  the  Latin  cappa,  a  cape. 

The  Humeral  Veil.  This  is  an  oblong  vest- 
ment, worn  on  the  shoulders. 

It  is  "usually  ornamented  at  the  centre  with  suitable 
emblems,  and  has  two  pockets  for  the  hands  on  its  forward 

1  asperges.     ass-per'-jays. 

2  pluviale.     ploo-vee-ah'-lay. 


VESTMENTS 


137 


edge.    Ribbons  or  clasps  are  often  attached, 
that  it  may  be  fastened  around  the  shoul- 
ders.   It  is  used  by  the  priest  at  the  Bene- 
diction of  the  Blessed  Sacrament  when  he 
holds  the  monstrance  containing  the  Sacred  j 
Host,   and  in  processions  of  the   Blessed 
Sacrament.     At  these  services  it  is  always 
white  or  gold.    It  is  worn  by  the  subdeacon 
during  a  part  of  a  Solemn  Mass  (except  in 
Requiem  Masses),  and  then  is  of  the  color  of  the  other  vest- 
ments.    It  is  also  worn  by  the  mitre-bearer  at  a  bishop's 
Mass. 
The  name  is  derived  from  the  Latin  humerus,'^  shoulder. 


Humeral 
Veil. 


The  Surplice.  This  is  a  linen  vestment  which 
is  worn  over  the  cassock  at  the  administration  of  the 
sacraments  and  at  certain  services. 

It  is  the  special  garb  of  clerics  not  in  sacred  orders,  and 
its  use  is  tolerated  for  altar-boys.  The  name 
is  from  Latin  superpellicium,^  a  dress  worn 
over  furs,  because  in  the  Middle  Ages  it  was 
allowed  to  the  monks  in  cold  countries  to  have 
fur  garments,  over  which  a  linen  gown  was 
worn  in  choir.  In  the  twelfth  century  it  was 
Surplice,  usually  so  long  that  it  extended  to  the  feet, 
and  was  considered  practically  as  an  alb.  Later  it  was 
shortened,  for  the  sake  of  convenience,  and  about  the  seven- 
teenth century  the  custom  began  of  ornamenting  it  with 
lace. 

The  vestments  which  belong  specially  to  the 
sacred  orders  lower  than  the  priesthood  are  the 
tunic  for  subdeacons,  and  the  dalmatic  and  the  broad 
stole  for  deacons. 


The  Tunic.     This  is  the  large  vestment  worn 


1  humerus,     hoo'-mer-us. 

2  superpellicium.     soo-per-pel-liss'-e-um. 


138 


THE  VISIBLE  CHURCH 


Tunic  or 
Dalmatic. 


by  subdeacons  in  Solemn  Masses,  processions  and 
other  services. 

The  Latin  name,  tunica,'^  signifies  simply  an  outer  gar- 
ment.   The  tunic  symbolizes  joy. 

The  Dalmatic.  This  is  the  large  vestment 
worn  by  deacons  at  Solemn  Masses  and  other  func- 
tions. 

The  name  was  used  by  the  Komans  for  an  undergarment 
made  of  wool  from  the  province  of  Dalmatia.  The  vest- 
ment is  emblematic  of  righteousness  and 
charity. 

The  tunic  and  the  dalmatic  are  usually 
exactly  alike,  although,  strictly  speaking,  the 
tunic  should  be  smaller  than  the  dalmatic. 
They  hang  from  the  shoulders,  which  are 
covered  by  projecting  flaps,  sometimes  con- 
nected under  the  arms.  The  color  varies 
according  to  the  Mass  or  other  service  at  which  they  are 
used,  and  on  the  back  are  usually  two  ornamental  vertical 
stripes,  but  no  cross. 

The  Broad  Stole.  This  vestment  is  worn  in- 
stead of  the  dalmatic  by  the  deacon  at  Solemn 
Masses  during  the  Lenten  season  and  covers  his 
other  stole. 

It  was  originally  not  a  stole  at  all,  but  a 
folded  chasuble,  worn  in  past  centuries  by 
the  deacon  instead  of  the, dalmatic  during  the 
chanting  of  the  Gospel. 

The  vestments  of  a  bishop  are  described  in 
Lesson  4. 

QUESTIONS.    1.  What  special  vestments 
are  worn  by  a  priest  at  certain  services  ? 
Broad  Stole.       2.  What  is  a  cope  ?    3.  Name  some  services 
1  tunica,    too'-nee-kah. 


VESTMENTS 


139 


at  which  it  is  used.  4.  What  is  its  Latin  name,  and  the 
meaning?  5.  For  what  was  the  attached  cape  used 
formerly?     6.  What  is  the  derivation  of  the  word  copef 

7.  What  is  a  humeral  veil?  8.  What  ornaments  and 
other  things  are  used  on  it  ?  9.  When  is  it  used  by  a  priest? 
10.  What  color  is  used  at  services  of  the  Blessed  Sacra- 
ment? 11.  What  other  ministers  of  the  Church  use  it? 
12.  Whence  is  its  name  derived? 

13.  What  is  a  surplice?  14.  Of  what  clerics  is  it  the 
garb?  15.  Explain  the  derivation  of  the  name.  16.  De- 
scribe its  development  in  past  centuries. 

17.  What  vestments  belong  to  the  sacred  orders  lower 
than  the  priesthood  ? 

18.  What  is  a  tunic?  19.  What  is  the  Latin  name,  and 
what  does  it  signify?    20.  What  does  the  tunic  symbolize? 

21.  What  is  a  dalmatic?  22.  Why  is  it  so  called?  23. 
Of  what  is  it  emblematic?  24.  Describe  a  tunic  and  a 
dalmatic. 

25.  What  is  a  broad  stole  ?    26.  What  was  it  originally  ? 


Lesson  37 
THE  WAY  OF  THE  CROSS 

The  "Way  of  the  Cross  is  a  devotion  which  is 
performed  by  meditating  before  fourteen  Stations 
of  the  Cross  successively,  on  the  Pas- 
sion of  our  Blessed  Lord. 

This  devotion  is  also  known  as  the  Sta- 
tions of  the  Cross,  from  the  stations  or 
crosses  before  which  it  was  made,  and  which 
are  usually  affixed  to  the  interior  walls  of 
Catholic  churches. 

These  stations  are  not  the  pictures,  or 
reliefs,  or  groups  of  statuary  representing 
the  sufferings  of  our  Saviour.    The  stations       „*.  f  •     q* 
are  the  crosses,  which  must  be  of  wood,  and       the  Cross. 


140  THE  VISIBLE  CHURCH 

which  are  usually  placed  over  the  pictures.  The  indulgences 
are  attached  to  the  crosses,  and  the  pictures  are  not  essen- 
tial, but  are  merely  an  aid  to  devotion. 

The  stations  must  be  lawfully  erected ;  that  is,  they  must 
be  blessed  by  the  bishop  of  the  diocese  or  by  a  priest  spe- 
cially delegated  by  one  having  the  authority.  Otherwise, 
no  indulgences  can  be  gained. 

The  History  of  tlie  Way  of  the  Cross. 

fin  the  early  days  of  the  Church  many  pious  Chris- 
tians made  pilgrimages  to  the  Holy  Land  and  visited 
the  places  sanctified  by  our  Lord's  sufferings,  and 
thereby  gained  many  indulgences.  But  when  Jeru- 
salem came  into  the  possession  of  the  fanatical  Mos- 
lems, this  could  no  longer  be  done  with  safety ;  and 
in  order  that  the  same  devotion  might  be  performed 
without  danger  or  difficulty,  pictures  or  statuary 
representing  the  journey  to  Calvary,  were  placed  in 
European  churches,  j 

It  is  said  that  the  first  to  do  this  was  the  Blessed  Alvarez,^ 
a  Dominican,  at  Cordova,  in  Spain.  The  practice  was 
adopted  about  1350  by  the  Franciscan  Minorites,  and 
was  soon  approved  and  indulgenced  by  the  Holy  See.  The 
indulgences  were  granted  at  first  only  to  Franciscans  and 
those  affiliated  to  them — that  is,  belonging  to  societies 
united  to  the  Franciscan  Order ;  but  in  1726  Benedict  XIII 
extended  the  indulgences  to  all  the  faithful.  Formerly 
only  the  Franciscan  Fathers  could  erect  stations  in 
churches,  but  this  power  is  now  given  to  all  bishops,  and 
they  may  delegate  it  to  their  priests,  if  there  are  no  Fran 
ciscans  in  the  diocese. 

I  The  stations  are  fourteen  in  number.  In  past  centuries, 
in  different  places,  the  number  varied  from  eleven  to  six- 
teen; but  the  Church  finally  ruled  that  they  must  be  not 

1  Alvarez.     Al-vah'-reth. 


THE  WAY  OF  THE  CROSS  141 

more  nor  less  than  fourteen.  They  may  begin  on  either 
side  of  the  church;  if  the  figure  of  our  Saviour  is  facing 
toward  the  right,  the  series  goes  to  the  right ;  if  to  the  left, 
the  order  is  reversed.  Thus  in  some  churches  they  begin 
on  the  Gospel  side,  in  others  on  the  Epistle  side.  They  are 
sometimes  erected  in  the  open  air. 

Some  of  the  scenes  shown  in  the  pictures  are  described 
in  the  Gospels ;  others  are  not.  There  is  no  mention  in  the 
Scriptures  of  our  Saviour's  falls  under  the  cross,  nor  of 
His  meeting  with  His  Blessed  Mother,  nor  of  the  story 
of  Veronica.    These  are  handed  down  by  tradition. 

The  Indulgences  of  the  Way  of  the 
Cross.  We  know  that  no  other  pious  practice  is 
so  highly  indulgenced ;  that  those  who  perform  this 
devotion  properly  gain  the  same  indulgences  which 
they  would  gain  by  visiting  the  actual  Way  of  the 
Cross  in  Jerusalem ;  but  the  precise  amount  or  num- 
ber of  these  indulgences  is  not  known.  They  may 
be  applied  to  the  souls  in  purgatory. 

To  perform  this  devotion  and  to  gain  the  indulgences, 
we  are  not  bound  to  read  a  meditation  or  prayer  at  each 
station;  we  are  not  bound  to  recite  any  prayers.  It  is 
customary  to  recite  an  Our  Father,  Hail  Mary,  etc.,  but 
these  are  not  necessary.  We  must  go  around  from  the 
first  station  to  the  fourteenth,  stopping  at  each  for  a  short 
time  and  meditating  on  the  Passion  of  our  Lord  in  general 
or  on  the  particular  event  which  the  station  represents. 
If  we  cannot  go  around,  on  account  of  the  crowded  con- 
dition of  the  church,  or  if  the  stations  are  being  performed 
publicly,  it  is  sufficient  to  turn  towards  each  station. 

Those  who  cannot  go  to  the  church  are  sometimes  per- 
mitted to  gain  the  same  spiritual  benefits  by  using  an 
indulgenced  crucifix,  which  is  to  be  held  in  the  hands  while 
the  Our  Father,  Hail  Mary  and  Glory  be  to  the  Father,  are 
said  tiventij  times — fourteen  for  the  stations  and  six  for 
the  intention  of  the  Pope.    Pictures  of  the  stations  printed 


142  THE  VISIBLE  CHURCH 

in  prayer-books  or  on  a  chart  cannot  be  used  for  maklngf 
the  Way  of  the  Cross,  i 

QUESTIONS.  1.  What  is  the  Wa>  )f  the  Cross?  2.  By 
what  other  name  is  it  known?  3.  What  are  the  stations? 
4.  What  do  you  mean  by  stations  lawfully  erected  ? 

5.  What  pilgrimage  was  often  made  in  early  times?  6. 
Why  did  it  become  unsafe?  7.  What  substitute  was  de- 
vised ?  8.  Who  was  probably  the  first  to  do  this  ?  9,  When, 
and  by  what  religious  community  was  this  practice 
adopted?  10.  To  whom  were  the  indulgences  granted  at 
first?  11.  What  is  meant  by  "affiliated?"  12.  What  Pon- 
tiff extended  the  indulgences  to  all  the  faithful,  and  when  ? 
13.  Who  may  erect  stations  ? 

14.  What  can  you  say  concerning  the  number  of  the 
stations?  15.  What  determines  the  direction  in  which 
the  Way  of  the  Cross  is  made?  16.  Must  the  stations 
always  be  in  a  church? 

17.  What  scenes  in  the  Way  of  the  Cross  are  not  men- 
tioned in  the  Gospels  ?    18.  Whence  do  we  get  these  scenes  ? 

19.  What  is  known  about  the  indulgences  of  the  Way  of 
the  Cross  ?  20.  What  is  not  known?  21.  How  may  the 
indulgences  be  applied  ? 

22.  What  is  necessary  in  order  to  perform  this  devotion 
and  to  gain  the  indulgences?  23.  If  we  cannot  go  around 
from  station  to  station,  what  must  we  do  ? 

24.  How  may  the  benefits  of  the  Way  of  the  Cross  be 
gained  at  home?  25.  What  can  you  say  of  pictures  in 
prayer-books,  etc.? 


Lesson-  38 
THE  ROSARY 

The  Rosary  of  the  Blessed  Virgin  is  a 

prayer  addressed  to  the  Mother  of  God,  consisting 


THE  ROSARY  143 

of  a  number  of  Our  Fathers  and  Hail  Marys,  which 
are  counted  on  the  beads. 

The  word  rosary  is  also  applied  to  the  beads  themselves, 
which,  being  blessed,  are  a  sacramental.  It  is  from  the 
Latin  rosarium,^  a  garden  of  roses  or  a  wreath  of  them. 

The  practice  of  repeating  prayers  and  of  counting  them 
is  very  ancient,  and  is  found  in  many  forms  of  religion; 
and  for  the  counting  the  use  of  pebbles  or  beads  naturally 
suggested  itself.  They  are  found  among  the  Brahmins  of 
India  and  among  Mohammedans. 

It  is  often  stated  that  the  rosary  was  established  by  St. 
Dominic  (1170-1221),  but  this  is  somewhat  uncertain, 
although  credit  for  its  institution  was  given  to  him  in  a 
letter  of  Pope  Benedict  XV.  Beads  for  counting  prayers 
were  in  use  long  before  St.  Dominic's  time;  and  if  he  estab- 
lished the  devotion  it  must  have  been  somewhat  different 
from  the  rosary  as  we  have  it  now,  for  the  latter  half  of  the 
Hail  Mary  did  not  come  into  use  until  long  after  his  death. 
The  devotion  has  been  greatly  promoted  by  the  order  which 
he  founded  (Lesson  6). 

The  Beads  are  usually  fifty-nine  in  number — 
six  large  beads,  representing  Our  Fathers,  and  fifty- 
three  small,  for  Hail  Marys.  There  are  five  decades, 
each  consisting  of  an  Our  Father  and  ten  Hail 
Marys,  with  another  Our  Father  and  three  Hail 
Marys  appended. 

Strictly  speaking,  a  complete  "rosary"  consists  of  fifteen 
decades,  and  the  chain  of  five  decades  is  a  "  chaplet. ' '  The 
long  chain  is,  however,  rarely  used  except  by  religious  and 
the  word  ' '  rosary ' '  usually  refers  to  the  shorter  form. 

The  beads  may  be  of  any  substance  not  easily  broken; 
thus,  hollow  glass  beads  are  not  permitted.  They  must  have 
a  crucifix  attached,  or  a  medal  stamped  with  a  cross,  and 
they  must  have  the  proper  number  of  beads  in  each 
decade. 

1  rosarium,     ro-zah'-ree-um. 


144  THE  VISIBLE  CHURCH 

The  manner  of  reciting  the  rosary  varies 
in  different  countries.  Among  us  it  is  cus- 
tomary to  begin  with  the  prayer  "We  fly  to 
thy  patronage,"  followed  by  the  Apostles' 
Creed,  an  Our  Father,  three  Hail  Marys  and 
a  Glory  be  to  the  Father — and  then  the  dec- 
ades, each  consisting  of  an  Our  Father,  ten 
Hail  Marys  and  a  "Glory,"  with  their  mys- 
teries, either  expressed  or  mentally  considered, 
jj  and  with  the  "Hail,   Holy  Queen"  at  the 

end. 
Some  of  these  prayers  are  not  essential.  The  rosary  con- 
sists of  fifteen  decades,  of  which  five  only  need  be  said  on 
any  one  day.  Each  decade  is  composed  of  one  Our  Father 
and  ten  Hail  Marys,  and  of  nothing  else.  Therefore  the 
prayer  "We  fly,"  the  Creed,  the  preliminary  Our  Father 
and  three  Hail  Marys,  all  the  repetitions  of  the  "Glory," 
and  the  "Hail,  Holy  Queen"  are  not  necessary  parts  of 
the  devotion. 

The  Mysteries,  which  should  be  meditated  on 
while  the  rosary  is  being  recited,  are  intended  to 
honor  our  Lord  as  the  Saviour,  and  His  Blessed 
Mother  as  the  most  important  auxiliary  in  effecting 
our  salvation. 

They  are  divided  into  three  classes:  joyful,  sor- 
rowful and  glorious. 

The  joyful  mysteries,  connected  with  the  birth  of  our 
Saviour,  are:  1,  the  annunciation;  2,  the  visitation;  3, 
the  nativity ;  4,  the  presentation ;  and  5,  the  finding  in  the 
temple. 

The  sorrowful  mysteries,  relating  to  His  sufferings  and 
death,  are:  1,  the  agony  in  the  garden;  2,  the  scourging; 
3,  the  crowning  with  thorns;  4,  the  carrying  of  the  cross; 
and  5,  the  crucifixion. 

The  glorious  mysteries,  treating  of  our  Lord's  glory  and 
that  of  His  Blessed  Mother,  are :    1,  the  resurrection ;  2,  the 


THE  ROSARY  145 

ascension ;  3,  the  descent  of  the  Holy  Ghost ;  4,  the  assump- 
tion to  Mary  into  heaven;  and  5,  her  coronation. 

The  mysteries  should  be  taken  in  order,  according  to  the 
days  of  the  week — tlie  joyful  on  Monday  and  Thursday, 
the  sorrowful  on  Tuesday  and  Friday,  and  the  glorious  on 
"Wednesday  and  Saturday.  On  Sundays  the  mysteries 
assigned  will  depend  on  the  season.  During  Advent  and 
after  Christmas  the  joyful  should  be  used;  in  Lent,  the 
sorrowful ;  and  throughout  the  rest  of  the  year,  the  glorious. 

The  Indulgences.  The  rosary  is  so  richly  en- 
dowed with  indulgences  that  it  would  be  impossible 
to  enumerate  them  all  here.  Each  indulgence  has 
its  own  conditions,  and,  by  recent  decree,  may  be 
gained  by  anyone  properly  using  tlie  rosary  so 
blessed.  There  are  four  kinds  of  indulgences  at- 
tached to  rosaries:  Dominican,  Apostolic,  Crosier 
and  Brigittine. 

1.  Dominican  Indulgences.  These  are  mostly  for  mem- 
bers of  the  Confraternity  of  the  Rosary  although  there  are 
also  partial  and  plenary  indulgences  for  the  faithful  whose 
rosaries  have  been  blessed  by  the  Dominicans  or  one  dele- 
gated by  them.     Meditation  on  the  mysteries  is  essential. 

2.  Apostolic  Indulgences.  This  is  the  blessing  most  gen- 
erally given  to  rosaries  and  all  priests  having  jurisdiction 
in  this  country  have  faculties  for  bestowing  it.  It  grants 
the  following  indulgences : 

a.  Every  time  that  the  rosary  (5  decades)  is  recited 
(provided  that  the  rosary  be  said  at  least  once  a  week)  an 
indulgence  of  100  days  is  gained. 

b.  A  person  who  is  in  the  habit  of  reciting  the  beads 
once  a  week  or  oftener  may,  by  a  worthy  confession  and 
Communion  and  by  praying  for  the  intention  of  the  Holy 
Father,  gain  a  plenary  indulgence  on  any  of  the  principal 
feasts  of  our  Lord,  of  the  Blessed  Virgin  and  of  the  Apos- 


146  THE  VISIBLE  CHURCH 

ties ;  and  also  on  Trinity  Sunday,  Pentecost  and  All  Saints* 
day. 

c.  On  any  other  day,  complying  with  the  same  conditions, 
he  may  gain  a  partial  indulgence  varying  from  100  days 
to  seven  years,  according  to  the  feast. 

One  of  the  conditions  of  the  Apostolic  Indulgences  ig 
that  the  owner  carry  his  blessed  beads  with  him,  or  keep 
them  near  him.  Rosarians  obtain  a  partial  indulgence 
each  day,  for  carrying  the  rosary,  without  reciting  prayers. 

3.  Crosier  Indulgence.  The  beads  blessed  by  the  Canons 
of  the  Holy  Cross,  or  those  properly  authorized,  carry  an 
indulgence  of  SOO  days  for  each  Our  Father,  and  500  days 
for  each  Hail  Mary.  Meditation  is  not  required  for  this 
indulgence,  and  it  can  be  obtained  while  reciting  the  beads 
for  the  Dominican  indulgences. 

4.  Brigittine  Indulgence.  Faculties  for  granting  this  in- 
dulgence are  obtained  from  the  Holy  Father  or  the  superior 
of  the  Order  of  St.  Savior  (also  called  the  Order  of  St. 
Brigitte).  Dominicans  possess  these  faculties.  There  are 
two  methods  of  saying  the  rosary  to  obtain  the  indulgences, 
but  in  both  the  Apostles'  Creed  must  be  added  at  the  con. 
elusion  of  each  decade.    No  meditation  is  required. 

Other  Beads.  Besides  the  rosary  of  the 
Blessed  Virgin,  many  other  beads  for  the  counting 
of  prayers  have  come  into  use  and  have  been  ap- 
proved and  indulgenced  by  the  Church.  Among 
them  are: 

1.  The  Brigittine  heads,  consisting  of  seven  Our  Fathers 
in  honor  of  the  sorrows  and  joys  of  Mary,  and  sixty-three 
Hail  Marys  to  commemorate  the  years  of  ber  life. 

2.  The  Franciscan  beads,  with  seventy-two  Hail  Marys, 
based  on  another  tradition  of  the  Blessed  Virgin's  age. 

3.  The  Crown  of  Our  Saviour,  with  thirty-three  Our 
Fathers  in  honor  of  the  years  of  our  Lord's  life,  and  five 
Hail  Marys  in  honor  of  His  sj.cred  Wounds. 


THE  EOSAEY  147 

4.  The  heads  of  the  Five  Wounds,  consisting  of  five 
divisions,  each  having  five  Glorias  in  honor  of  Christ's 
Wounds  and  one  Hail  Mary  in  commemoration  of  His 
Sorrowful  Mother.  The  Passionist  Fathers  have  the  power 
to  bless  these  beads. 

5.  The  Little  Chaplet  of  the  Immaculate  Conception  be- 
gins with  the  prayer,  "In  the  name  of  the  Father  and  of 
the  Son  and  of  the  Holy  Ghost."  Then  come  the  following 
prayers  recited  three  times:  "Blessed  be  the  Holy  and 
Immaculate  Conception  of  the  most  Blessed  Virgin  Mary," 
one  Our  Father,  four  Hail  Marys,  one  Glory.  It  has  an 
indulgence  of  300  days. 

6.  The  beads  of  the  Blessed  Sacrament,  which  have  33 
beads  and  a  medal  of  the  Blessed  Sacrament.  A  ' '  spiritual 
Communion"  is  first  made,  and  for  each  bead  is  said: 
"Jesus  in  the  Blessed  Sacrament,  have  mercy  on  us."  For 
each  of  these  33  aspirations  an  indulgence  of  300  days  is 
granted. 


QUESTIONS.  1.  What  is  the  rosary  of  the  Blessed 
Virgin  ?  2.  What  is  another  meaning  of  the  word  rosary  ? 
3.  Whence  is  it  derived?  4,  What  can  you  say  of  the 
practice  of  counting  prayers?  5.  Mention  some  pagans 
who  use  beads.  6.  What  can  you  say  of  the  origin  of  the 
rosary  ? 

7.  How  many  beads  ordinarily  are  in  a  rosary  ?  8.  What 
is  a  decade,  and  of  what  prayers  does  it  consist  ?  9.  Why 
is  a  fifteen-decade  rosary  sometimes  used?  10.  How  is 
the  rosary  usually  recited  among  us?  11.  What  prayers 
are  essential  ?    12.  What  prayers  are  not  essential  ? 

13.  For  what  are  the  mysteries  intended?  14.  Name 
the  three  classes  of  mysteries.  15.  Name  the  joyful  mys- 
teries. 16.  The  sorrowful.  17.  The  glorious.  18.  On  what 
days  of  the  week  are  the  various  mysteries  used? 

19.  Who  may  gain  indulgences  by  using  the  rosary? 
20.  Name  the  kinds  of  indulgences.  21.  Who  may  gain 
the  Dominican  indulgences  ?    22.  WTiat  is  essential  ? 


148 


THE  VISIBLE  CHURCH 


23.  Who  may  bestow  the  Apostolic  indulgences?  24. 
How  often  must  the  rosary  be  said,  to  gain  these  indul- 
gences? 25.  On  what  days  may  a  plenary  indulgence  be 
gained? 

26.  Who  bless  beads  for  the  Crosier  indulgence?  27, 
What  indulgence  is  gained?  28.  Who  may  give  faculties 
for  granting  the  Brigittine  indulgence?  29.  What  prayer 
must  be  added  to  each  decade? 

30.  Describe  the  Brigittine  beads.  31.  The  Franciscan 
beads.  32.  The  Crown  of  Our  Saviour.  33.  The  beads 
of  the  Five  Wounds.  34.  The  Little  Chaplet  of  the  Im- 
maculate Conception.  35.  The  beads  of  the  Blessed  Sac- 
rament. 

Lesson  39 

SCAPULARS— 1 

A  Scapular  is  a  sacramental  of  the  Church  and 
a  badge  of  a  religious  confraternity  (Lesson  66), 
and  consists  of  two  pieces  of  cloth,  one  of  which  is 
worn  on  the  breast  and  the  other  on  the  back,  with 
bands  or  strings  passing  over  the  shoulders. 

The  name  is  derived  from  the  Latin  scapula,^  the  shoul- 
der-blade. 

A  scapular  gives  its  wearei  a  share  in  the  merits,  pray- 
ers and  spiritual  benefits  of  the  association  of  which  it  is 
the  badge,  and  in  many  cases  makes  him,  as  it 
were,  a  lay  member  of  some  great  religious  order. 
In  many  religious  orders,  such  as  the  Carme- 
lites and  the  Benedictines,  an  outer  garment, 
called  a  scapular,  is  worn — a  long  piece  of  cloth 
hanging  from  the  shoulders  before  and  behind, 
almost  to  the  ground.    In  the  Middle  Ages  many 
devout  lay  persons  were  permitted  to  become 
f^^ohlates  of  these  orders;  that  is,  they  remained 
^    . ,  ""  in  the  world,  but  assisted  frequently  at  the  mon- 

Scapular.  astic  Services  and  had  a  share  in  the  spiritual 
1  scapula,     skap'-yoo-lah. 


SCAPULARS  149 

benefits  of  the  order.  They  were  allowed  to  wear  the  scapu- 
lar, which  after  a  time  was  made  smaller,  for  the  sake  of 
convenience,  and  was  worn  under  the  clothing. 

The  Large  Scapular.  In  the  associations  of  the  laity 
known  as  the  "Third  Orders"  (such  as  those  connected 
with  the  Franciscans  and  Dominicans)  the  members  wear 
a  so-called  ''large  scapular,"  about  5  by  2i/2  inches. 

The  Small  Scapular.  In  other  societies,  such  as  that  of 
Mount  Carmel,  the  scapular  is  made  much  smaller,  and  is 
called  a  small  scapular.  These  consist  of  two  pieces  of 
woolen  cloth,  about  2  by  2^/4  inches,  with  connecting  bands, 
which  need  not  be  of  the  same  color  as  the  cloth,  except 
in  the  case  of  the  red  scapular.  Pictures  or  emblems  are 
usually  sewn  or  painted  on  each  half,  and  for  some  scapu- 
lars they  are  essential. 

Scapular  Rules.  The  regulations  concerning 
the  scapulars  in  general  are  as  follows : 

1.  The  scapular  may  be  given  to  any  Catholic — even  to 
an  infant ;  and  after  he  has  come  to  the  age  of  reason  he 
does  not  need  a  renewal  of  the  investing. 

2.  It  may  be  given  in  any  place ;  the  sick  may  receive  it 
in  their  beds. 

3.  It  must  be  worn  so  that  one  part  hangs  on  the  breast, 
the  other  on  the  back,  with  a  band  on  each  shoulder.  If 
worn  or  carried  otherwise,  no  indulgences  are  gained.  It 
may  be  worn  under  all  the  clothing,  or  between  the  under 
and  outer  clothing. 

4.  After  investment,  it  is  never  necessary  to  have  x. 
scapular  blessed.  When  one  is  worn  out  or  lost,  the  wearer 
simply  puts  on  a  new  one. 

5.  The  scapular  should  be  worn  constantly.  It  gives 
the  wearer  a  share  in  certain  spiritual  benefits ;  laying  it 
aside  for  a  short  time  (an  hour  or  a  day)  does  not  deprive 
him  of  these,  but  if  it  be  not  worn  for  a  long  time  he  loses 
all  benefits  during  that  time. 


150 


THE  VISIBLE  CHURCH 


The  Kinds  of  Scapulars.  The  Church,  tip  to 
the  present  time,  has  approved  eighteen  kinds  of 
scapulars. 

Of  these  we  shall  give  a  description  and  history  of  five 
only — those  which,  when  worn  together,  are  known  as  the 
Five  Scapulars.    Any  of  these  may  be  worn  separately. 

The  Five  Scapulars.  It  is  permitted  to  wear 
scapulars  of  different  kinds  attached  to  the  same 
pair  of  strings,  provided  that  the  wearer  has  .been 
invested  in  each  of  these  scapulars.  Five  which  are 
often  used  together  are  described  in  the  following. 


1.     The  Scapular  of  Mount  Carmel,  or  the 

brown  scapular,  is  the  badge  of  those  who  are  mem^ 
bers  of  the  Confraternity  of  Our  Lady  of  Mount 
Carmel. 

It  owes  its  origin  to  St.  Simon  Stock,  an  English  Car- 
melite, who  is  said  to  have  been  favored  with  a  vision  in 
which  the  Blessed  Virgin  made  certain  prom- 
ises to  him  which  are  known  as  the  First 
Scapular  Privilege — namely,  that  all  who 
constantly  wear  this  scapular  in  a  spirit  of 
faith  will  enjoy  the  protection  of  the  Mother 
of  God,  and  that,  if  they  die  clothed  with  it 
they  will  be  preserved  from  eternal  pun- 
ishment. 

The  Second  Privilege  of  this  scapular  is 
what  is  known  as  the  Sabhatine  Indulgence. 
meaning  the  indulgence  of  Saturday.  It  is  claimed  tha"; 
the  Blessed  Virgin  assured  Pope  John  XXII  that  any 
wearer  who  shall  have  complied  regularly  with  certain 
conditions  wiU  be  released  from  purgatory  on  the  first 
Saturday  after  his  death.  These  conditions  are:  1.  To 
have  worn  this  scapular.  2.  To  have  observed  chastity  ac- 
cording to  his  state  of  life.    3.  To  have  recited  the  Office 


Scapular  of 
Mt.  Carmel. 


SCAPULARS  151 

of  the  Blessed  Virgin  or  observed  the  fasts  of  the  Church, 
practising  abstinence  on  Wednesdays  and  Saturdays. 

There  is  considerable  doubt  about  this  privilege.  We 
may  believe  it,  but  we  are  not  obliged  to  do  so. 

Originally  the  investing  in  this  scapular  was  restricted 
to  the  Carmelite  Order,  but  now  any  priest  having  ordi- 
nary faculties  in  a  diocese  can  invest  in  it.  The  investing 
formula  now  in  use  was  prescribed  by  Leo  XIII  in  1888. 

The   Benefits   of   the   Bronvn    Scapular, 

that  is,  the  spiritual  favors  granted  to  its  wearers, 
are  as  follows: 

1.  They  are  sharers  in  all  the  good  works  of  the  Car- 
melite Order. 

2.  By  a  special  decree  of  the  Holy  See  they  are  par- 
takers in  the  merit  of  all  the  good  works  of  all  Catholics 
in  the  world. 

3.  After  death  they  share  in  all  prayers  of  the  Car- 
melites and  in  the  weekly  Mass  offered  by  each  priest  of 
that  Order  for  deceased  wearers  of  this  scapular. 

4.  A  plenary  indulgence  is  gained  on  the  day  of  invest- 
ing ;  another  at  the  hour  of  death ;  and  all  Masses  said  for 
deceased  wearers  of  this  scapular  have  the  indulgence  of 
a  privileged  altar — that  is,  a  plenary  indulgence  is  gained 
by  the  person  for  whom  the  Mass  is  offered.  There  are 
also  many  partial  indulgences. 

QUESTIONS.  1.  What  is  a  scapular?  2.  Whence  is  the 
name  derived  ?  3.  What  does  a  scapular  do  for  its  wearer  ? 
4.  Give  the  early  history  of  scapulars.  5.  In  what  asso- 
ciations is  the  large  scapular  used?  6.  How  large  is  it? 
7.  Describe  a  small  scapular. 

8.  To  whom  may  a  scapular  be  given?  9.  Where  may 
it  be  given?  10.  How  must  it  be  worn?  11.  What  is 
done  when  a  scapular  is  worn  out  ?  12.  What  is  the  result 
of  laying  aside  a  scapular  for  a  time  ? 

13.  How  many  kinds  of  scapulars  have  been  approved 


152 


THE  VISIBLE  CHURCH 


by  the  Church  ?  14.  What  is  meant  by  the  Five  Scapulars  f 
15.  Name  those  generally  used. 

16.  Of  what  society  is  the  scapular  of  Mount  Carmel  the 
badge?  17.  To  what  saint  does  it  owe  its  origin?  18. 
What  is  the  First  Scapular  Privilege?  19.  What  other 
name  is  given  to  the  Second  Scapular  Privilege,  and  what 
does  the  name  mean  ?  20.  What  Pope  is  said  to  have  had 
a  vision  concerning  this  privilege  ?  21.  What  are  the  con- 
ditions of  this  privilege  ?    22.  Is  its  existence  certain  ? 

23.  To  whom  was  the  investing  in  the  brown  scapular 
formerly  restricted,  and  who  may  now  invest  in  it?  24. 
What  Pope  prescribed  the  formula,  and  when  ? 

25.  In  what  good  works  do  the  wearers  share?  26.  In 
what  prayers  and  Masses?  27.  What  indulgences  do  they 
gain  ?    28.  What  is  a  privileged  altar  ? 


Lesson  40 
SCAPULARS— II.       THE  SCAPULAR  MEDAL 

2.     The   Red    Scapular    of    the    Passion. 

This  and  its  bands  are  of  red  woolen  material;  on 
one  half  is  a  picture  of  our  crucified 
Lord,  with  the  implements  of  His  Pas- 
sion and  the  words  ''Holy  Passion  of 
Our  Lord  Jesus  Christ,  Save  Us." 

When  this  is  used  as  one  of  the  five  scapu- 
lars it  is  usually  uppermost,  so  that  the  pic- 
ture may  be  visible;  and  the  band  attached 
^.nuM^n,...^^.^  to  the  five  must  be  red,  for  this  color  is  re- 
Red  Scapular  quired  for  the  band  of  the  red  scapular. 

Passion.  It  owes  its  origin  to  a  vision  said  to  have 

been  vouchsafed  to  a  Sister  of  Charity  in  1846,  in  which 
she  was  promised  that  the  wearers  of  this  scapular  would 
receive  every  Friday  a  great  increase  in  faith,  hope  and 
charity.    Its  use  is  promoted  by  the  Priests  of  the  Mission 


SCAPULARS 


153 


(or  the  Lazarists),  an  order  founded  by  St.  Vincent  de 
Paul.  Indulgences  were  granted  to  its  wearers  by  Pius  IX 
in  1847. 


3.     The   Scapular   of  the   Seven   Dolors. 

This  is  black;  on  the  front  half  may  be  a  picture 
of  the  Mother  of  Sorrows. 

It  is  the  badge  of  a  confraternity  estab- 
lished by  the  Order  of  the  Servites  of  Mary, 
who  were  founded  in  the  thirteenth  century. 
Many  indulgences  are  given  to  its  wearers, 
and  these  were  reaffirmed  by  Leo  XIII  in 
1888. 

4       rm       e*  -a  «     «       «  Scapular  of  the 

4.      The  Scapular  of  the  ImmaC-  Seven  Dolors. 

ulate  Conception.    This  is  of  blue  woolen  cloth ; 
on  one  of  the  parts  is  a  picture  of  the  Immaculate 

Conception,  and  on  the  other  is  the  name 

of  Mary. 

It  was  established  by  the  Blessed  Ursula 
Benicasa,  foundress  of  the  Theatine  nuns. 
Various  indulgences  granted  to  those  wearing 
it  were  reaffirmed  by  Gregory  XVI  in  1845. 


Scapular  of  the 
Immaculate 
Conception. 


5.     The  Scapular  of  the  Most 
Blessed  Trinity.     This  is  of  white 
woolen  cloth,  bearing  a  red  and  blue 
cross. 
It  is  the  badge  of  the  Confraternity  of  the 
Most  Blessed  Trinity.     "When  Pope  Innocent 
II,  in  1198,  was  considering  the  matter  of  ap- 
proving the  Order  of  the  Most  Blessed  Trinity 
(the  Trinitarians),  an  angel  is  said  to  have  ap-  f,'i 
peared  to  him  clothed  m  white  and  bearing  on 
his  breast  a  cross  of  red  and  blue.    This  became   ^t^PjJ'^^"^ 
the  habit  of  the  order  and  the  scapular  of  the  bi.  Trinity. 


154  THE  VISIBLE  CHURCH 

confraternity.  Many  indulgences  have  been  granted  at 
various  times,  and  these  were  re-approved  by  Leo  XIII  in 
1899.  In  the  five  scapulars,  this  is  usually  undermost,  so 
that  the  red  and  blue  cross  may  be  visible. 

The  Scapular  Medal.  By  a  decree  of  Pius 
X,  in  1910,  it  is  permitted  to  wear  a  blessed  medal 
instead  of  one  or  more  of  the  small  scapulars.  This 
is  called  the  scapular  medal. 

It  is  said  to  owe  its  origin  to  a  request  of  certain  mis- 
sionaries from  Africa,  stating  that  the  Catholic  negroes 
of  that  continent  found  the  wearing  of 
scapulars  inconvenient  in  their  journeys 
through  the  jungle.  The  permission  to  use 
it  was  later  extended  to  all  Catholics. 


Rule&    for    the    Scapular    Medal:      1.    It 
must  have  on  one  side  a  representation  of 
Our  Lord  with  His  Sacred  Heart,  and  on 
the  other  an  image  of  the  Blessed  Virgin. 
Scapular      It  may  be  made  of  any  kind  of  hard  metal. 
^  *  *  2.  One  medal  will  take  the  place  of  any 

or  all  small  scapulars  in  which  the  person  has  been  in- 
vested, but  not  of  any  large  scapular. 

3.  Investing  in  any  scapular  cannot  be  done  with  the 
medal ;  a  scapular  must  be  used. 

4.  When  a  medal  is  replaced  by  a  new  one,  the  latter 
must  be  blessed. 

5.  The  blessing  must  be  done  by  a  priest  who  has  facul- 
ties to  bless  and  invest  in  the  corresponding  scapular. 

6.  If  the  medal  is  intended  to  replace  more  than  one 
scapular,  a  blessing  must  be  given  to  it  for  each.  The  sign 
of  the  cross  for  each  blessing  is  sufficient. 

7.  A  scapular  medal  may  be  worn  or  carried  about  the 
person  in  any  manner. 

QUESTIONS.  1.  Describe  the  red  scapular  of  the  Pas- 
sion.    2.  Where  is  this  placed  among  the  five  scapulars, 


SCAPULARS  155 

and  why?  3.  What  was  its  origin?  4.  What  order  pro- 
motes its  use?  5.  What  Pope  granted  indulgences  for  it, 
and  when? 

6.  Describe  the  scapular  of  the  Seven  Dolors.  7.  What 
order  established  the  confraternity  of  which  it  is  the  badge  ? 
8.  What  Pontiff  reaffirmed  its  indulgences,  and  when  ? 

9.  Describe  the  scapular  of  the  Immaculate  Conception. 
10.  Who  established  it?  11.  Who  reaffirmed  its  indul- 
gences, and  when  ? 

12.  Describe  the  scapular  of  the  Most  Blessed  Trinity. 
13.  Of  what  confraternity  is  it  the  badge?  14.  Tell  the 
legend  concerning  its  origin.  15.  Who  reaffirmed  its  in- 
dulgences, and  when?  16.  How  is  it  used  in  the  five 
scapulars  ? 

17.  What  do  we  mean  by  a  scapular  medal?  18.  What 
is  told  of  its  origin?  19.  Describe  a  scapular  medal.  20. 
For  what  scapulars  may  it  be  used  as  a  substitute?  21. 
May  it  be  used  for  investing?  22.  What  is  to  be  done 
when  a  new  medal  replaces  an  old  one?  23.  Who  may 
bless  a  scapular  medal  ?  24.  What  can  you  say  of  the  mode 
of  blessing  ?    25.  How  is  the  scapular  medal  to  be  worn  ? 


Lesson-  41 

TEE  HOLY  OILS 

The  Holy  Oils  are  an  important  sacramental 
of  our  Church.  They  consist  of  olive  oil,  blessed  by 
a  bishop.  They  are  used  in  the  administration  of 
certain  sacraments,  and  in  various  consecrations 
and  blessings  of  persons  and  things. 

The  Kinds  of  Holy  Oils.     There  are  three: 

1.    The   oil   of  catechumens — also   called   simply 

oleum  sanctum,'^    (holy  oil), — is  used  in  the  cere- 

1  Oleum  Sanctum.     O'-lay-um  Sank-tum. 


156  THE  VISIBLE  CHUKCH 

monies  of  Baptism,  in  the  blessing  of  the  font  (that 
is,  of  baptismal  water)  on  Holy  Saturday,  in  the 
consecration  of  churches,  in  the  blessing  of  altars, 
in  the  ordination  of  priests,  and  in  the  coronation 
of  Catholic  kings  and  queens. 

A  catechumen  is  an  instructed  convert  who  is  about  to 
receive  Baptism.  At  the  administration  of  the  sacrament 
the  sign  of  the  cross  is  made  with  this  oil  on  the  breast 
and  between  the  shoulders,  signifying  that  the  catechumen 
must  thereafter  profess  his  faith  before  all  men  and  carry 
patiently  the  yoke  of  Jesus  Christ. 

2.  The  holy  chrism,  which  is  the  matter  or  essen- 
tial substance  for  the  administration  of  the  sacra- 
ment of  Confirmation,  is  olive  oil  in  which  a  small 
quantity  of  balm  or  balsam  has  been  mixed.  It  is 
applied  by  the  bishop  in  the  form  of  a  cross  on  the 
forehead  of  the  person  confirmed. 

It  is  used  also  in  the  ceremonies  of  Baptism,  an  unction 
being  made  with  it  on  the  crown  of  the  head;  in  the  con- 
secration of  a  bishop  and  of  a  church ;  and  in  the  blessing 
of  chalices,  patens,  baptismal  water  and  church  bells. 

The  word  chrism  signifies  a  scented  ointment.  This  holy 
oil,  in  Latin,  is  called  sanctum  chrisma} 

3.  The  oil  of  the  sich  (in  Latin,  oleum  infirmo- 
rum  ^)  is  the  matter  of  the  sacrament  of  Extreme 
Unction. 

It  is  also  used  in  the  blessing  of  bells.    In 

^the  Churches  which  follow  the  Latin  Rite, 

'this  oil  is  always  pure;  in  certain  Eastern 

Churches  it  contains  a  little  wine  or  ashes. 

Concerning  its  use  in  Extreme  Unction,  see 

P^Lesson  14. 

.       "        The  use  of  oil  for  consecrations  and  bless- 

HolyOils.     j^gg  jg^  jjj  many  cases,  traceable  nearly  to 

1  chrisma.     kriz'-mah. 

2  infirmorum.     in-feer-mo'-rum. 


THE  HOLY  OILS  157 

Apostolic  times.  It  was  also  common  in  the  Jewish  religion, 
for  in  the  Old  Testament  we  find  mention  of  it  in  the  con- 
secration of  priests,  kings  and  altars,  in  sacrifices  and  in 
legal  purifications. 

The  Blessing  of  Holy  Oils  for  each  diocese 
takes  place  on  Holy  Thursday  in  the  cathedral 
church,  near  the  end  of  the  Mass. 

The  blessing  is  given  by  the  bishop,  and,  besides  his  at- 
tendants, the  ceremony  requires  the  presence 
of  twelve  priests  wearing  priests'  vestments, 
seven  vested  as  deacons,  and  seven  others  in 
the  garb  of  subdeacons,  and  also  acolytes  and 
chanters. 

In  our  churches  the  holy  oils  are  kept  in 
metallic  bottles,  preserved  in  an  ambry  or 
locked  box    (old   English  aumery,  from  the 
French  armoire-^  a  safe  or  arms-chest)  afiSxed       -^niory- 
to  the  wall  of  the  sanctuary. 

The  oil  of  catechumens  is  usually  labeled  0  C  or  0  S 
(oleum  catechumenorum~  or  oleum  sanctum).  The  holy 
chrism  is  distinguished  by  the  letters  S  C  {sanctum 
chrisma).  The  oil  of  the  sick  bears  the  letters  O  I  (oleum 
infirmorum) . 

A  small  quantity  of  the  O  S  and  of  the  S  C  is  kept  in 
metal  receptacles  at  the  baptismal  font,  to  be  used  in  the 
ceremonies  of  Baptism ;  and  each  priest  has  a  metal  oU- 
stock,  with  a  compartment  for  each  of  the  three  holy  oils, 
for  use  on  sick-calls.     (See  Lesson  14.) 

After  Holy  Thursday  of  each  year,  the  unused  oils  which 
may  be  left  over  from  the  preceding  year  are  not  to  be 
used  for  any  sacrament  or  blessing.  They  are  burned  in 
the  sanctuary  lamp,  like  ordinary  oil. 

The  Symbolism  of  Oil.  In  many  countries 
olive  oil  is  a  necessary  of  life.    It  is  used  to  prepare 

1  armoire.     arm'-walir. 

2  catechumenorum.     cat-eh-koo-men-o'-rum. 


158  THE  VISIBLE  CHURCH 

food,  as  a  remedy,  and  as  a  means  of  furnishing 
light ;  and  in  ancient  times  it  was  employed  by  ath- 
letes to  give  suppleness  to  their  muscles.  Hence 
its  use  by  the  Church  symbolizes  the  giving  of 
spiritual  nourishment,  the  cure  of  spiritual  ailments, 
the  diffusion  of  the  light  of  grace  in  our  souls,  and 
the  imparting  of  strength  for  our  conflict  with 
Satan. 

QUESTIONS.  1.  What  are  holy  oils?  2.  For  what,  in 
general,  are  they  used  ?    3.  Name  the  kinds  of  holy  oils. 

4.  What  other  name  is  used  for  the  oil  of  catechumens? 
5.  For  what  purposes  is  it  used  ?  6.  What  is  a  catechumen  ? 
7.  How  is  this  oil  used  in  the  ceremonies  of  Baptism?  8. 
What  does  this  signify  ? 

9.  Of  what  sacrament  is  holy  chrism  the  matter?  10. 
Of  what  does  it  consist?  11.  How  is  it  applied?  12.  In 
the  conferring  of  what  other  sacrament  is  it  used,  and 
how?  13.  In  what  other  religious  ceremonies  is  it  em- 
ployed? 14.  What  is  the  meaning  of  the  word  chrism  f 
15.  What  is  this  oil  called  in  Latin? 

16.  What  is  the  Latin  name  of  the  oil  of  the  sick?  17. 
Of  what  sacrament  is  it  the  matter?  18.  What  other  use 
has  it  in  religious  ceremonies  ?  19.  How  does  this  oil  differ 
in  our  rite  and  in  some  Eastern  rites?  20.  How  old  is  the 
Christian  use  of  oil  for  sacred  purposes?  21.  How  was  it 
used  among  the  Jews? 

22.  When  and  where  are  the  holy  oils  blessed  ?  23.  Men- 
tion those  present  at  the  ceremony  of  blessing  the  oils.  24. 
How  are  the  oils  kept  in  our  churches  ?  25.  Give  the  deriva- 
tion of  the  word  ambry.  26.  What  letters  are  used  to 
designate  the  oil  of  catechumens?  27.  The  holy  chrism? 
28.  The  oil  of  the  sick?  29.  Which  oils  are  kept  at  the 
baptismal  font?  30.  Describe  an  oil-stock.  31.  What  is 
done  with  unused  holy  oils?  32.  For  what  purposes  is 
olive  oil  used  in  many  countries?  33.  What  symbolism 
follows  from  these  uses? 


CANDLES  159 

Lesson  42 
CANDLES 

Blessed  Candles  are  an  important  sacramental 
of  our  Church  for  they  are  used  in  all  the  services 
of  her  liturgy  and  on  many  other  occasions. 

She  has  a  special  blessing  for  them,  and  requires  that 
the  candles  thus  blessed  shall  be  of  yellow  or  unbleached 
beeswax.  The  use  of  candles  of  bleached  wax  or  other 
material  is  not  permitted  unless  the  proper  kind  is  un- 
obtainable. 

The  use  of  lights  in  worship  is  older  than  the  Church. 
There  was  a  seven-branched  candlestick  among  the  fur- 
nishings of  the  tabernacle  of  Moses  and  in  the  Jewish 
temple.  Among  pagans,  also,  lights  were  often  used  when 
public  honor  was  given  to  their  gods. 

Among  Christians,  they  were  first  employed  probably 
to  dispel  darkness  when  the  faithful  met  before  dawn,  as 
v/as  the  custom,  or  in  the  gloom  of  the  catacombs ;  but  their 
beautiful  symbolism  was  soon  recognized  by  the  writers  of 
the  Church. 

Light  is  pure;  it  penetrates  darkness;  it  moves  with 
incredible  velocity ;  it  nourishes  life ;  it  illumines  all  around 
it.  Therefore  it  is  a  symbol  of  God,  the  All-Pure,  existing 
everywhere,  giving  life  and  enlightenment.  It  also  rep- 
resents our  Blessed  Saviour  and  His  mission,  for  He  is 
"the  Light  of  the  World,"  to  enlighten  "them  that  sit 
in  darkness  and  in  the  shadow  of  death, ' ' 

In  the  candle,  the  wax,  being  spotless,  represents  Christ 's 
spotless  Body.  The  wick  enclosed  in  the  wax  is  an  image 
of  His  Soul;  and  the  candle-flame  typifies  the  Divine  Na- 
ture united  to  the  human  in  one  Divine  Person. 

The  Blessing  of  Candles.  On  the  second  day 
of  February,  the  Feast  of  the  Purification  of  the 


160  THE  VISIBLE  CHURCH 

Blessed  Virgin,  the  Church  solemnly  blesses  the  can- 
dles which  are  to  be  used  during  the  year. 

The  Roman  people,  when  pagan,  had  been  accustomed 
to  carry  lights  in  processions  on  this  day  in  honor  of  their 
gods.  The  Church  changed  the  ceremony  to  a  Christian 
solemnity.  The  festival  of  the  Purification  is  appropriate 
for  the  blessing  of  candles,  because  on  that  day  Mary  made 
an  offering  in  the  temple  (just  as  until  recent  times  the 
faithful  offered  the  candles) — and  because,  when  she  pre- 
sented her  Son,  the  holy  Simeon  prophesied  that  He  would 
be  "a  light  to  the  revelation  of  the  Gentiles." 

Candles  may  also  be  blessed,  when  necessary,  at  other 
times. 

The  Uses  of  Candles.  Blessed  candles  are 
used  at  the  administration  of  all  the  sacraments  that 
are  given  publicly — that  is,  all  except  Penance  and 
private  Baptism.  They  are  lighted  at  Mass,  in  vary- 
ing numbers  according  to  the  solemnity  of  the  Mass 
and  the  dignity  of  the  celebrant  (Lesson  29) ;  also 
at  other  church  services,  at  the  imparting  of  certain 
blessings,  in  processions,  and  on  many  other  occa- 
sions. 

The  use  of  the  lighted  candle  at  Baptism  is  significant. 
It  is  placed  in  the  hand  of  the  newly  baptized  person  or 
of  his  sponsor,  with  the  solemn  words:  "Receive  this 
burning  light  and  guard  thy  Baptism  blamelessly.  Keep 
the  commandments  of  God,  so  that  when  the  Bridegroom 
cometh  thou  mayest  meet  Him  with  all  the  saints,"  etc.  It 
is  also  a  custom  to  place  a  blessed  candle  in  the  hand  of 
a  dying  Catholic.  Thus  both  at  the  beginning  and  the  end 
of  a  Christian 's  life  the  candle  is  a  symbol  of 
his  faith,  of  the  graces  which  he  has  received, 
and  of  the  eternal  glory  to  which  God  has 
destined  him. 

Bugia.  Other  Uses  of  Candles  in  Worship.    Bish- 


CANDLES  161 

ops  and  certain  other  prelates  have  the  right  to  use  a  read- 
ing-candle, called  a  hugia,^  at  their  Masses.  Candles  are 
also  used  at  other  services.  At  Vespers,  six  are  lighted  on 
the  altar  on  the  more  solemn  feasts ;  four  will  suffice  on  other 
days.  In  the  procession  to  the  sanctuary  before  solemn 
services,  two  candles  are  borne  by  acolytes,  and 
these  are  also  carried  to  do  honor  to  the  chanting 
of  the  Gospel  at  Mass  and  of  certain  parts  of  Vespers, 
etc. 

The  Paschal  Candle.  This  is  a  large  candle  which  ^ 
is  blessed  at  the  service  of  Holy  Saturday,  is  used 
on  that  day  at  the  blessing  of  the  font  (or  the 
baptismal  water),  and  is  lighted  at  the  Gospel 
side  of  the  sanctuary  during  solemn  services  within  jl 
the  paschal  time.  In  it  are  inserted  five  grains  ofpaschal 
incense,  symbolizing  the  five  wounds  of  our  Saviour.  Candle. 
The  paschal  candle  is  a  figure  of  our  Risen  Lord,  the  Light 
of  the  World. 

Votive  Candles.  These  are  candles  which  are  burned  be- 
fore some  statue  or  shrine  for  the  purpose  of  giving  honor 
to  our  Lord  or  to  a  saint.     The  word  votive 
signifies  that  the  lighting  is  often  done  in  ful- 
fillment of  a  vow  (Latin,  votum). 

These  candles  are  usually  not  blessed,  and 
in  that  case  they  are  not  sacramentals.    They 
are  commonly  of  other  material  than  wax,  and 
are   usually  placed   in   large   numbers   in   a 
fholder  of  special  form,  called  a  votive  candle- 
'Votive        stick.     Votive   lights,   consisting   of   wax   or 
Candlestick,    other  substance  in  glass  holders,   are  often 
used  instead  of  the  candles. 

Lamps.  Besides  the  sanctuary  lamp  (Lesson  29),  it  is 
customary  in  many  churches  to  burn  lamps  before  statues, 
shrines  and  relics.  This  is  a  very  ancient  practice,  for  in 
the  catacombs  such  lights  were  often  burned  before  the 
tombs  of  martyrs.  Lamps  are  not  blessed,  and  therefore 
are  not  sacramentals. 
1  bugia.     boo-jee'-ah. 


162  THE  VISIBLE  CHURCH 

QUESTIONS.  1.  Why  are  blessed  candles  an  important 
sacramental  of  the  Church  ?  2.  What  kind  of  candles  may- 
be blessed?  3.  May  any  other  kind  be  used  at  church 
services?  4.  What  can  you  say  of  the  use  of  lights  in 
Jewish  and  pagan  worship?  5.  Why  did  the  early 
Christians  use  them? 

6,  How  does  light  symbolize  God  ?  7.  How  does  it  repre- 
sent our  Blessed  Saviour?  8.  Explain  the  various  sym- 
bolisms of  a  candle. 

9.  On  what  day  are  candles  solemnly  blessed?  10.  Why 
was  this  day  chosen?  11.  Why  is  this  feast  appropriate 
for  the  blessing  of  candles?  12.  May  candles  be  blessed 
at  other  times? 

13.  Name  some  occasions  on  which  the  Church  uses 
candles.  14.  What  is  said  when  the  candle  is  used  at  Bap- 
tism? 15.  What  does  the  candle  signify  at  Baptism  and 
at  a  death-bed? 

16.  What  is  a  bishop 's  reading-candle  called  ?  17.  How 
many  candles  are  to  be  lighted  at  Vespers?  18.  Mention 
some  occasions  when  candles  are  carried  by  acolytes. 

19.  Describe  a  paschal  candle.  20.  Of  what  are  the 
grains  of  incense  symbolic?  21.  Of  whom  is  the  paschal 
candle  a  figure? 

22.  What  are  votive  candles?  23.  What  is  the  mean- 
ing of  votive?  24.  Are  these  candles  sacramentals ?  25. 
Describe  a  votive  candle-stick.    26.  What  are  votive  lights  ? 

27.  How  are  lamps  often  used  in  our  churches?  28. 
How  old  is  this  practice?  29.  Are  these  lamps  sacra- 
mentals  ? 


Lesson  43 

CHURCH  BELLS— THE  ANGELUS  AND  THE 

REGINA  COELI 

Church.  Bells  are  sacramentals  of  the  Catholic 
Church,  because  they  are  blessed  with  solemn  relig- 


CHURCH  BELLS  163 

ions  rites,  that  their  sound  may  remind  us  of  religion 
and  of  God  and  may  thereby  increase  God's  grace 
in  the  souls  of  men. 

BeUs  were  used  for  religious  purposes  from  very  ancient 
times,  especially  in  Egypt  and  among  the  Jews;  but  all 
these  bells  were  of  small  size.  They  are  said 
to  have  been  introduced  into  Christian | 
churches  by  Paulinus,  Bishop  of  Nola,  in] 
Italy,  about  the  year  400. 

The  blessing  of  a  church  bell  is  a  long  and  I 
very  solemn  ceremony.    It  is  performed  by%^^^ 

a  bishop  or  by  a  priest  authorized  by  the   -^^  ,  ^  „ 
,  .  1  TIT  1  J  Church  Bell, 

bishop.     Many  psalms  and  prayers  are  re- 
cited, the  bell  is  washed  with  holy  water  and  is  anointed 
with  the  oil  of  the  sick  and  with  holy  chrism  (Lesson  41), 
and  a  Gospel  is  chanted  by  a  deacon. 

In  Russia  there  are  many  large  bells,  including  the 
great  "Bell  of  Moscow,"  which  is  about  19  feet  high.  The 
largest  bell  on  the  American  continent  is  in  the  church 
of  Notre  Dame,^  Montreal ;  it  weighs  nearly  15  tons. 

The  Angelus  is  a  devotion  in  honor  of  the 
Incarnation  of  our  Lord,  recited  at  mormng,  noon 
and  evening,  at  the  sound  of  a  bell.  It  consists  of 
the  Hail  Mary  said  three  times  with  certain  versi- 
cles  (little  verses),  responses  and  a  prayer. 

It  takes  its  name  from  the  opening  word  of  the  Latin 
form,  "Angelus  Domini  nuntiavit  Mariae"-  ("The  Angel 
of  the  Lord  declared  unto  Mary"). 

This  devotion  developed  gradually,  probably  from  the 
ancient  monastic  custom  of  reciting  on  certain  days  the 
"Little  OfQce  of  the  Blessed  Virgin,"  which  included  the 
repetition  of  the  salutation  of  the  Archangel  Gabriel  to 
Mary.    These  words  began  to  be  used  by  the  people  as  a 

1  Notre  Dame.     Nothr  Dahm. 

2  Angelus  Domini  nuntiavit  Mariae.  'An'-jel-ns  Dom'-in-ee  nunt- 
see-ah'-vit  Mah-ree'-ay. 


164  THE  VISIBLE  CHURCH 

daily  prayer.  The  evening  Angelus  may  owe  its  origin 
to  the  "curfew  bell"  (French  couvre-feu,^  cover-fire),  a 
signal  for  all  to  extinguish  fires  and  lights  and  to  retire 
to  rest— which  led  to  the  practice  of  saying  evening  pray- 
ers at  that  time.  The  morning  Angelus  began  at  Parma, 
in  Italy,  in  1318,  when  three  Our  Fathers  and  three  Hail 
Marys  were  ordered  to  be  recited  each  morning  at  the 
sound  of  a  bell,  to  implore  peace;  and  this  custom  was 
introduced  into  England  by  Archbishop  Arundel  in  1399. 
The  noon  Angelus  was  originally  rung  only  on  Fridays,  as 
a  signal  for  meditation  on  the  Passion  of  our  Lord;  but 
in  1456  Pope  Calixtus  HI  ordered  this  to  be  done  on 
other  days,  at  morning,  noon  and  night.  The  Angelus  in 
those  days  consisted  of  the  first  half  of  the  Hail  Mary, 
said  three  times  with  the  versicles — for  the  latter  part  of 
that  prayer  was  not  then  in  use. 

The  Regina  Coeli  ^  is  used  instead  of  the 
Angelus  during  the  Easter  season.  It  consists  of 
three  versicles  and  their  responses,  followed  by  a 
prayer. 

It  takes  its  name  from  its  opening  words,  ' '  Regina  Coeli, 
laetare,  alleluia"*  ("0  Queen  of  Heaven,  rejoice,  alle- 
luia"). It  is  attributed  by  some  to  Pope  St.  Gregory  the 
Great,  about  the  year  596,  but  is  probably  of  somewhat 
later  date. 

The  Angelus  and  the  Regina  Coeli  bring  an  indulgence 
of  100  days  for  each  recitation,  and  a  plenary  indulgence 
once  a  month  for  those  who  say  them  habitually.  These 
were  granted  by  Benedict  XIII  in  1724,  and  were  modi- 
fied by  Leo  XIII  in  1884. 

It  is  recommended  to  say  the  Angelus  kneeling,  except 
on  Saturday  at  noon  and  evening  and  on  Sunday;  and 
the  Regina  Coeli  should  be  said  standing  whenever  it  is 
recited ;  but  these  positions  are  not  necessary  for  the  gain- 

1  couvre-feu.     coovr-feiih. 

2  Regina  Coeli.     Ray-jee'-nah  Say'-lee. 

3  laetare,  alleluia,    lay-tah'-ray,  al-lay-loo'-yat 


CHURCH  BELLS  165 

ing  of  the  indulgences.  If  one  does  not  know  the  words  of 
the  Angelas  or  of  the  Regina  Coeli,  five  Hail  Marys  should 
be  recited  instead. 

The  ringing  of  the  tower-hell  at  the  Elevation  of  the 
Host  and  Chalice  began  about  the  thirteenth  century.  It 
is  a  signal  to  those  who  are  not  present  at  Mass  to  kneel 
for  a  moment  and  make  an  act  of  adoration. 

No  bells  are  rung  after  the  end  of  the  Gloria  at  the 
Mass  on  Holy  Thursday,  to  denote  the  Church's  sorrow 
because  of  the  death  of  Christ;  and  this  silence  continues 
until  the  Gloria  on  Holy  Saturday,  when  the  sanctuary- 
gongs  and  the  tower-bells  are  rung  triumphantly,  to  ex- 
press our  joy  at  our  Saviour's  Resurrection,  which  the 
Church  anticipates  on  that  day. 

In  many  Catholic  countries  the  custom  formerly  pre- 
vailed of  ringing  the  church  bell  slowly  when  some  person 
in  the  parish  was  dying,  so  that  all  might  pray  for  him. 
This  was  called  the  "passing  bell." 


QUESTIONS.  1.  Why  are  church  bells  sacramentals  ? 
2.  What  can  you  say  of  the  ancient  use  of  bells  for  religious 
purposes?  3.  Who  introduced  them  into  Christian 
churches?  4.  Who  may  bless  a  bell?  5.  What  is  done  at 
the  blessing?    6.  Mention  some  large  bells. 

7.  What  is  the  Angelus  ?  8.  Whence  does  it  get  its  name  ? 
9.  How  did  it  probably  begin?  10.  What  was  the  origin 
of  the  evening  Angelus?  11.  When,  where  and  why  was 
the  morning  Angelus  prescribed?  12.  Who  introduced  it 
into  England?  13.  On  what  week-day  was  the  noon  An- 
gelus recited  originally,  and  why  ?  14.  When  and  by  what 
Pope  was  the  threefold  Angelus  prescribed?  15.  What 
prayers  then  composed  the  Angelus? 

16.  When  is  the  Regina  Coeli  used?  17.  Of  what  does 
it  consist?  18.  Whence  does  it  gets  its  name?  19.  What 
can  you  say  of  its  authorship  ?  20.  What  indulgences  are 
given  through  the  Angelus  and  the  Regina  Coeli?  21.  By 
what  Popes?     22.  What  position  is  recommended  whee 


166  THE  VISIBLE  CHURCH 

we  say  the  Angelus  and  the  Regina  Coeli?    23.  If  we  do 
not  know  the  words,  what  prayers  may  be  substituted? 

24.  When  did  the  ringing  of  the  tower-bell  at  the  Eleva- 
tion begin,  and  why  is  it  rung?  25.  During  what  time 
are  bells  not  rung  in  our  churches,  and  why?  26.  What 
was  the  "passing  bell?" 


Lesson  44 

THE  AGNUS  DEI,  RELIGIOUS  MEDALS, 
BLESSED  CORDS 

Tlie  Agnus  Dei/  This  is  a  small  piece  of  wax 
(impressed  with  the  figure  of  a  lamb  bearing  a  ban- 
ner), blessed  by  the  Pope.  It  is  a  symbol  of  our 
Blessed  Lord,  the  **Lamb  of  God.'* 

The  wax  typifies  the  Body  of  Christ.     The  lamb  is  a 
symbol  of  the  Victim  of  Calvary.    The  banner  denotes  the 
victory  of  our  Lord  over  sin  and  death. 

The  Agnus  Dei  cannot  be  blessed  by  any 
other  person  than  the  Pope.  It  may  be  round, 
oval  or  oblong,  and  may  vary  in  size.  The 
name  and  coat-of-arms  of  the  Pope,  or  some 
other  emblem,  may  be  stamped  upon  it.  It 
is  usually  enclosed  in  a  leather  cover,  and  is 
intended  to  be  suspended  from  the  neck. 
The  use  of  amulets  (small  objects  supposed 
Agnus^Dei  *^  ^®  ^^^^  ^^^  intended  to  protect  the  wearer 
and  Its  from  evil)  was  common  in  many  forms  of 
Case.  paganism.  Our  Church,  however,  when  she 
uses  such  things,  is  not  superstitious,  as  the  pagans  were. 
She  blesses  them  and  bids  her  children  use  them  as  symbols 
of  God's  providence.  Through  her  blessing  they  become 
means  of  grace,  bringing  the  divine  protection  upon  those 
who  use  them  in  a  spirit  of  faith  and  charity. 

I  Agnus  Dei.    Ag'-nuss  Day'-ee. 


AGNUS  DEI,  MEDALS  167 

It  is  possible  that  the  use  of  the  Agnus  Dei  goes  back 
to  the  fifth  century  or  earlier.  In  the  tomb  of  the  Em- 
press Maria  Augusta  (who  died  in  the  fourth  century) 
a  waxen  amulet  was  found  resembling  an  Agnus  Dei.  It 
was  customary  in  those  days  for  the  people  to  obtain  frag- 
ments of  the  paschal  candle  and  to  keep  them  as  a  safe- 
guard against  tempest  and  pestilence,  and  the  use  of  Agnus 
Deis  may  have  begun  from  this  practice.  About  the  ninth 
century  the  Popes  began  to  bless  them  and  to  send  them  to 
various  parts  of  the  world. 

The  Blessing  of  tlie  Agnus  Deis.  They 
are  now  blessed  in  the  first  year  of  the  Pope 's  reign 
and  every  seventh  year  thereafter,  on  the  "Wednes- 
day of  Easter  week,  and  are  solemnly  distributed  to 
the  cardinals  and  others  on  the  following  Saturday. 

The  prayers  used  in  this  blessing  show  that  the  Agnus 
Dei  is  intended  as  a  protection  against  the  spirits  of  evil, 
against  sickness,  tempests,  temptations  and  sudden  death, 
and  for  women  expecting  motherhood. 

The  Agnus  Dei  may  be  worn  suspended  from  the  neck  or 
carried  in  any  other  way.  There  are  no  indulgences  at- 
tached to  it,  and  there  is  no  obligation  to  use  it. 

Religious  Medals.  These  are  pieces  of  metal 
resembling  coins,  intended  to  increase  devotion,  to 
commemorate  some  religious  event,  to  protect  the 
wearer,  or  to  serve  as  badges  of  pious  societies. 
When  blessed  for  any  of  these  purposes  they  be- 
come sacramentals ;  and  some  medals,  when  blessed, 
bring  indulgences  to  the  user. 

The  use  of  religious  medals  among  Christians  is  very 
ancient.  Many  have  been  found  in  the  catacombs,  ofteo 
marked  with  the  chrisma,  the  Greek  monogram  of  the 
name  of  Christ  (Lesson  62),  or  with  figures  of  saints.  In 
the  Middle  Ages,  when  pilgrimages  were  being  made  to 


168 


THE  VISIBLE  CHURCH 


famous  shrines,  medals  or  "tokens"  were  often  given  to 
the  pilgrims.  About  the  year  1475  medals  were  made 
commemorating  the  Papal  jubilees  (years  of  special  in- 
dulgences granted  by  the  Popes).  The  granting  of  in- 
dulgences to  the  wearers  of  medals  began  in  the  sixteenth 
century. 

The  Varieties  of  Medals.  Among  the  many 
kinds  of  religious  medals  now  in  use,  we  may  men- 
tion the  following: 

1.  Those  in  honor  of  our  Blessed  Lord — such  as  the 
Salvator   Mundi^    (Saviour    of    the    World),    the    medal 
of  the  Holy  Childhood  and  of  the  Infant  of 
Prague. 

2.  Those  in  honor  of  the  Blessed  Virgin — 
such  as  the  Mater  Dolorosa,^  Our  Lady  of 
Victory,   of  Mount  Carmel,   of  Good   Coun- 
sel, of  Perpetual  Help,  of  Lourdes,^  and  of 
the  Immaculate  Conception   (the  Miraculous 
"Miraculous  Medal.     This  later  is  used   as  a  badge  by 
Medal."       Sodalities  of  the  Children  of  Mary.  It  is  called 
the  Miraculous  Medal  because  it  owes  its  origin  to  a  vision 
vouchsafed  to  a  French  nun,  Sister  Catherine  Laboure,* 
in  1830. 

3.  Those  in  honor  of  saints — St.  Joseph, 
St.  Dominic,  St.  Aloysius,  St.  Francis  of 
Assisi,  St.  Agnes,  St,  Ann,  St. 
Christopher  (used  at  the  pres- 
ent time  as  a  protection  for 
automobilists),  and  the  high- 
ly indulgenced  medal  of  St. 
Benedict,  made  at  the  great 
Benedictine  abbey  of  Monte 
Cassino,^  in  Italy. 


Medal  of  St. 
Christopher. 


Medal  of  St. 
Benedict. 


1  Salvator  Mundi.     Sal-vah'-tor  Mun'-dee. 

s  Mater  Dolorosa.     Mah'-tair  Dolo-ro'-sah. 

8  Lourdes.     Loord. 

4  Lpboure.     Lab'-oo-ray. 

8  Monte  Cassino.    Mon'-tay  Cass-e'-na 


AGNUS  DEI,  MEDALS  169 

4.  Those  in  honor  of  religious  events,  such  as  First 
Communions,  Confirmations,  jubilees,  church  consecrations, 
etc. 

Blessed  Cords  are  girdles  worn  by  members  of 
certain  pious  associations,  in  honor  of  a  saint.  They 
are  sacramentals,  and  four  of  them  have  been  ap- 
proved and  indulgenced  by  the  Church. 

These  are,  1,  the  belt  of  Sts.  Monica,  Augustine  and 
Nicholas  of  Tolentino;^  2,  the  cord  of  St.  Francis;  3,  the 
cord  of  St.  Joseph;  and,  4,  the  cord  of  St.  Thomas  Aquinas. 

QUESTIONS.  1.  Describe  an  Agnus  Dei.  2.  Of  Whom 
is  it  a  symbol  ?  3.  What  does  the  wax  represent  ?  4.  The 
lamb?  5.  The  banner?  6.  Who  may  bless  the  Agnus  Dei? 
7.  What  may  be  its  form  ?  8.  Besides  the  lamb,  what  may 
be  stamped  upon  it  ?  9.  Why  is  it  not  a  superstitious  prac- 
tice to  wear  the  Agnus  Dei?  10.  What  is  known  of  its 
history?  11.  When  are  Agnus  Deis  blessed?  12.  What 
protection  is  given  by  the  Agnus  Dei  ?  13.  How  may  it  be 
worn  ?    14.  Is  it  indulgenced  ? 

15.  What  is  a  religious  medal  ?  16.  When  did  the  use  of 
these  medals  begin  among  Christians?  17.  With  what  de- 
vices were  the  earliest  medals  marked?  18,  How  were 
medals  used  in  the  Middle  Ages?  19.  When  did  the  use 
of  jubilee  medals  begin  ?  20.  When  were  indulgences  first 
given  to  the  wearers  of  medals  ?  21.  Mention  some  medals 
made  in  honor  of  our  Lord.  22.  Name  some  in  honor  of 
the  Blessed  Virgin.  23.  Which  is  called  the  ''Miraculous 
Medal, ' '  and  for  what  is  it  used  ?  24.  Why  is  it  so  named  ? 
25.  Name  some  medals  in  honor  of  saints.  26.  For  what 
is  the  medal  of  St.  Christopher  used?  27.  Where  are  the 
medals  of  St.  Benedict  made?  28.  What  other  religious 
medals  can  you  mention? 

29.  What  are  blessed  cords?  30.  How  many  have  been 
approved  by  the  Church  ?    31.  Name  them. 

1  Tolentino.     Tol-en-tee'-no, 


170  THE  VISIBLE  CHURCH 

Lesson  45 
ASHES,  PALMS,  INCENSE 

Blessed  Ashes  are  a  sacramental  of  onr 
Church,  used  on  Ash  Wednesday  to  remind  the 
faithful  of  their  last  end  and  of  the  necessity  of 
contrition  and  penance  during  the  Lenten  season. 

The  use  of  ashes  to  express  humiliation  and  sorrow  was 
common  in  ancient  religions,  and  is  frequently  alluded  to 
in  the  Old  Testament.  It  is  probable  that  this  practice 
was  introduced  into  the  early  Church  by  converts  from 
Judaism. 

For  some  centuries  the  ashes  were  imposed  only  on 
public  penitents  (those  who  had  given  great  public  scan- 
dal), who  were  required  to  appear  at  the  door  of  the 
church  in  penitential  garb  on  Ash  Wednesday  and  be 
sprinkled  with  ashes.  But  there  were  always  among  the 
faithful  certain  devout  souls  who  were  not  public  sinners, 
but  who  wished  to  share  in  the  humiliation  of  Ash  Wednes- 
day. Gradually  it  became  the  custom  for  all  Catholics,  in- 
cluding the  clergy,  to  receive  the  ashes.  This  began  about 
the  year  1090,  and  within  a  century  thereafter  had  be- 
come a  universal  practice. 

The  ashes  are  obtained  by  burning  the  blessed  palms  of 
the  previous  Palm  Sunday.  They  are  blessed  before  the 
principal  Mass  of  Ash  Wednesday  with  several  prayers, 
and  are  placed  by  the  priest  on  the  head  of  each  person, 
with  the  words,  in  Latin:  "Remember,  man,  that  thou  art 
dust,  and  that  unto  dust  thou  shalt  return." 

Blessed  Palms  are  a  sacramental  of  the 
Church,  and  are  blessed  and  distributed  to  the  faith- 
ful on  Palm  Sunday.  They  remind  us  of  the  tri- 
umphal entry  of  our  Saviour  into  Jerusalem,  when 
He  was  met  by  a  great  multitude  bearing  palms. 


ASHES,  PALMS,  INCENSE     171 

It  is  likely  that  the  use  of  palms  in  our  churches  began 
in  the  early  Middle  Ages,  in  the  "miracle  plays,"  or 
dramas  of  the  Passion  of  our  Lord,  in  which  His  entry 
into  Jerusalem  was  shown.  There  are  some  allusions  to 
their  use  as  early  as  the  fifth  century,  and  they  are  men- 
tioned by  the  English  Saint,  the  Venerable  Bede,  about 
the  year  700. 

The  palm  is  a  symbol  of  victory.  Among  pagan  nations 
victorious  armies  decked  themselves  and  their  chariots  with 
palm-branches.  The  Jews  used  palms  to  express  rejoicing, 
especially  on  their  great  Feast  of  Tabernacles.  In  Chris- 
tian art  the  palm-branch  is  often  shown  in  pictures  of 
martyrs,  to  signify  their  victory  and  triumph.  The  palm- 
tree  gives  both  shade  and  fruit,  and  hence  is  an  emblem 
of  God's  protection  and  of  the  giving  of  grace. 

The  palms  are  blessed  before  the  High  Mass  on  Palm 
Sunday  with  a  long  blessing  which  includes  a  beautiful 
Preface.  They  are  then  distributed  to  the  people,  who 
should  hold  them  in  their  hands  during  the  reading  of  the 
Passion  of  our  Lord  in  the  Mass  of  that  day.  They  should 
then  be  preserved  reverently  at  home,  as  a  holy  sacramental 
of  our  faith. 

The  most  suitable  palm  is  the  Oriental  date-palm,  when 
it  is  procurable.  Among  us  the  Southern  palmetto  is 
used  generally,  but  any  other  kind  of  branches  may  be 
blessed  if  some  species  of  palm  cannot  be  easily  ob- 
tained. 

Incense  is  a  granulated  aromatic 
resin,  obtained  from  the  terebinth  and 
other  trees  in  Eastern  and  tropical  coun- 
tries. When  blessed,  it  becomes  a  sac- 
ramental of  our  Church. 

When  sprinkled  upon  a  glowing  coal  in  the 
censer,  it  burns  freely  and   emits  fragrant 
smoke.    The  censer  is  a  covered  metal  vessel     Qg^ggJ.  ^nd 
suspended  from  chains,  so  that   it  may  be         Boat. 


172  THE  VISIBLE  CHURCH 

swung  to  and  fro.  The  incense  is  kept  in  a  vessel  known 
as  a  boat,  from  its  shape,  and  is  transferred  to  the  censer 
by  means  of  a  small  spoon. 

Incense  was  used  in  Jewish  worship  from  the  time  of 
Moses,  and  also  in  many  pagan  creeds.  Christian  Churches 
in  the  East  began  to  use  it  about  the  fifth  century,  and 
possibly  earlier ;  and  the  Western  or  Latin  Church  adopted 
the  practice  after  a  time. 

It  is  not  used  in  private  or  Ijow  Masses  in  the  Latin  Kite, 
and  not  generally  in  ordinary  High  Masses.  It  forms  a 
part  of  the  ceremonial  at  Solemn  Masses,  at  the  Introit,  the 
Gospel,  the  Offertory  and  the  Elevation;  but  in  Masses  of 
Requiem  the  first  two  incensings  are  omitted.  It  is  also 
used  at  other  public  services — in  processions,  blessings, 
funerals,  and  the  Benediction  of  the  Blessed  Sacrament. 

Five  grains  of  incense,  each  encased  in  a  piece  of  wax 
resembling  a  nail,  are  inserted  in  the  paschal  candle  on 
Holy  Saturday  in  the  form  of  a  cross — symbolic  of  the 
Five  Wounds  of  our  Saviour  When  an  altar  or  an  altar- 
stone  is  consecrated,  grains  of  incense  are  burned  upon  it, 
and  other  grains  are  put  into  the  "sepulchre"  or  cavity 
containing  the  relics  of  saints,  within  the  stone. 

Incense  is  a  symbolic  sacramental.  By  its  burning  it 
signifies  zeal;  by  its  fragrance,  virtue;  and  by  its  rising 
smoke,  prayer  going  up  before  the  throne  of  God.  ' '  And  the 
smoke  of  the  incense  of  the  prayers  of  the  saints  ascended 
before  God  from  the  hand  of  the  angel."  (St.  John's 
Apocalypse,  8.4.) 


QUESTIONS.  1.  When  and  why  were  blessed  ashes 
used?  2.  What  can  you  say  of  the  use  of  ashes  in  other 
religions?  3.  On  whom  were  they  imposed  in  former  cen- 
turies? 4.  When  did  the  custom  begin  of  giving  them  to 
all  Catholics?  5.  How  are  the  ashes  obtained?  6.  When 
are  they  blessed?  7.  What  words  are  used  at  the  imposi- 
tion of  the  ashes  ? 

8.  On  what  day  are  blessed  palms  distributed  to  th*« 


ASHES,  PALMS,  INCENSE  173 

people?  9.  Of  what  event  do  they  remind  ns?  10.  De- 
scribe the  origin  and  history  of  palms  in  our  churches. 
11.  What  does  the  palm  symbolize  ?  12.  How  were  palms 
used  among  pagan  nations?  13.  How  were  they  used  by 
the  Jews?  14.  How  are  they  shown  in  Christian  art, 
and  what  do  they  signify?  15.  What  can  you  say  of  the 
symbolism  of  palm-trees?  16.  When  and  how  are  the 
palms  blessed,  and  how  are  they  used  during  the  Mass  ?  17. 
How  should  they  be  kept,  and  why  ?  18.  What  is  the  most 
suitable  palm ?  19.  What  is  generally  used  among  us?  20. 
What  may  be  used  if  palms  cannot  be  obtained  ? 

21.  What  is  incense,  and  whence  is  it  obtained?  22. 
Describe  a  censer.  23.  In  what  is  the  incense  kept?  24. 
What  can  you  say  of  the  history  of  incense  ?  25.  In  what 
kind  of  Mass  is  it  not  used?  26.  At  what  parts  of  a 
Solemn  Mass  is  it  used?  27.  What  are  some  of  its  other 
uses  at  church  services?  28.  Describe  the  incense  in  the 
paschal  candle.  29.  Of  what  is  it  a  symbol  ?  30.  Describe 
the  use  of  incense  at  the  consecration  of  altars.  31.  What 
is  the  symbolism  of  incense?  32.  What  does  St.  John  say 
concerning  this? 


PART  VI 
THE  ECCLESIASTICAL  YEAB 

Lesson  46 
TEE  CHURCH'S  CALENDAR— I 

The  Churcli's  Year  begins  on  the  first  Sunday 
of  Advent,  the  season  which  comes  before  the  fes- 
tival of  Christmas. 

The  word  advent  means  coming,  and  the  season  pre- 
pares us  to  celebrate  the  coming  of  our  Blessed  Saviour. 
It  is  intended  to  be  a  time  of  recollection  and  penance, 
but  of  less  severity  than  the  Lenten  season.  It  includes 
the  four  Sundays  before  Christmas,  and  may  begin  as  early 
as  November  27  or  as  late  as  December  3. 

The  Feasts  of  the  Church  during  the  year 
are  of  two  kinds.  Some  are  fixed  festivals,  having 
a  certain  day  of  a  certain  month  assigned  to  them. 
Others  are  movable,  occurring  earlier  or  later  in 
different  years,  depending  principally  on  the  date 
of  Easter  Sunday — which  is  always  the  first  Sunday 
after  the  first  full  moon  after  the  vernal  equinox 
(the  opening  day  of  Spring,  March  21). 

Easter  may  come  as  early  as  March  22  or  as  late  as 
April  25. 

Before  Easter  the  Church  observes  Lent,  the  penitential 
season,  which  has  varied  in  length  at  different  times  in 
earlier  centuries,  but  now  consists  of  forty  days  exclusive 
of  Sundays.  Thus  Lent  may  come  early  or  late  in  differ- 
ent years,  according  to  the  date  of  Easter,     It  begins  on 

174 


THE  CHURCH'S  CALENDAR  175 

Ash  Wednesday,  and  ends  on  Holy  Saturday — the  fast  and 
abstinence  ceasing  at  noon  on  that  day. 

Forty  days  after  Easter  comes  Ascension  Day — for  our 
Lord  remained  on  earth  forty  days  after  His  Resurrec- 
tion, Ten  days  later  comes  Whitsunday  or  Pentecost,  com- 
memorating the  descent  of  the  Holy  Ghost  upon  the  Apos- 
tles (Lesson  48),  and  a  week  later,  Trinity  Sunday.  The 
other  Sundays  of  the  year  are  numbered  the  second,  third, 
etc.,  after  Pentecost,  until  the  following  Advent. 

The  Fixed  Festivals  are  those  which  occur 
year  after  year  on  the  same  dates. 

The  observance  of  some  of  them  follows  from  Christmas 
Day,  the  25th  of  December.  Thus  on  January  1  we  have 
the  Circumcision  of  our  Lord,  for  the  Jewish  law  pre- 
scribed this  rite  on  the  eighth  day  after  birth ;  on  January 
6  the  Epiphany,  the  commemoration  of  the  coming  of  the 
Magi  to  Bethlehem;  on  February  2  the  Purification  of  the 
Blessed  Virgin,  for  the  rite  of  purification  was  required  of 
a  Jewish  mother,  forty  days  after  the  birth  of  a  male  child. 
Also,  the  fact  that  Christmas  is  celebrated  on  December 
25  led  to  the  institution  of  the  festival  of  the  Annunciation 
on  March  25,  nine  months  before,  to  honor  the  day  on 
which  Mary  consented  to  become  the  Mother  of  the  Re- 
deemer. 

There  are  many  fixed  feasts  during  the  year — festivals 
of  our  Lord,  of  the  Blessed  Virgin  and  of  the  saints.  Some 
are  observed  universally,  others  only  in  certain  places. 
Some  are  very  ancient,  others  of  recent  origin.  Some  re- 
ligious orders  have  their  own  calendar  of  saints '  days.  The 
feast  of  a  saint,  in  many  cases  but  not  in  all,  is  observed 
on  the  day  of  his  death — the  beginning  of  his  heavenly 
glory. 

The  Gregorian  Calendar.  The  Church's 
calendar  depends  upon  the  calendar  in  ordinary  use 
at  the  present  time,  which  is  called  the  Greaorian, 


176  THE  VISIBLE  CHURCH 

from  Pope  Gregory  XIII,  who  brought  it  to  its 
present  form. 

As  the  length  of  the  year  depends  on  the  time  of  the 
earth's  journey  around  the  sun,  and  as  that  journey  is  not 
completed  in  exactly  365  days,  Julius  Csesar  made  each 
fourth  year  a  "leap  year"  by  inserting  an  additional  day 
in  the  month  of  February.  But  this  "Julian  Calendar" 
was  inaccurate;  there  was  an  error  of  one  day  in  about 
134  years.  In  Pope  Gregory's  time,  in  1582,  the  error 
amounted  to  ten  days ;  and  he  therefore  dropped  ten  days 
from  the  calendar,  and  ordered  that  the  leap  year  should 
not  be  observed  in  1700,  1800  and  1900,  but  should  be 
retained  in  the  year  2000  and  thereafter  only  in  century- 
years  divisible  by  400.  This  gives  a  year  so  nearly  exact 
that  there  will  be  an  error  of  one  day  only  in  35  centuries. 

Protestant  countries  for  a  time  refused  to  use  the  Gre- 
gorian calendar.  England  did  not  adopt  it  until  1752,  and 
Russia,  using  the  Julian  style,  was  13  days  behind  the 
rest  of  the  world  in  1920. 

QUESTIONS.  1.  When  does  the  Church's  year  begin? 
2.  What  is  the  meaning  of  advent?  3.  What  is  the  nature 
of  this  season  ?    4.  How  early  and  how  late  may  it  begin  ? 

5.  Name  the  two  kinds  of  feasts.  6.  What  is  a  fixed 
festival?  7.  What  are  movable  festivals,  and  on  what 
does  the  date  of  these  principally  depend  ?  8.  What  is  the 
rule  for  determining  the  date  of  Easter?  9.  How  early 
or  how  late  may  Easter  come?  10.  What  season  comes 
before  Easter?  11.  What  can  you  say  of  its  length  in  past 
times,  and  at  present  ? 

12.  Why  does  Ascension  Day  come  forty  days  after 
Easter?  13.  What  does  Pentecost  commemorate,  and  when 
does  it  come  ?  14.  What  festival  comes  a  week  later  ?  15. 
How  are  the  other  Sundays  reckoned  ? 

16.  From  what  day  does  the  observance  of  some  fixed 
festivals  follow  ?  17.  Why  is  the  Feast  of  the  Circumcision 
celebrated  on  January  1?    18.  What  is  commemorated  by 


THE  CHURCH'S  CALENDAR  177 

the  Epiphany,  and  on  what  day?  19.  On  what  day  does 
the  Feast  of  the  Purification  come,  and  why  ?  20.  On  what 
day  is  the  Annunciation  celebrated,  and  what  event  does 
it  honor?  21.  "What  can  you  say,  in  general,  of  other 
fixed  feasts  ?  22.  On  what  day  is  the  feast  of  a  saint  often 
observed  ? 

23.  What  is  the  name  given  to  the  calendar  in  use  at 
present?  24.  Why  is  it  so  called?  25.  Why  did  Julius 
Caesar  invent  leap  years?  26.  How  great  was  the  error  in 
his  calendar?  27.  To  what  had  the  error  amounted  in  the 
time  of  Gregory  XIII  ?  28.  In  what  year  was  his  calendar 
put  into  use  ?  29.  What  rule  did  he  make  about  leap  year  ? 
30.  When  did  England  adopt  the  Gregorian  calendar? 


Lesson  47 
THE  CHURCH'S  CALENDAR— II 

FESTIVALS    OF    THE    YEAR 

Festivals  are  set  apart  year  after  year  for  spe- 
cial honor  of  our  Lord,  or  of  saints,  or  of  holy  things. 
They  have  all  been  established  by  the  Church,  and 
not  by  any  law  or  decree  of  God. 

It  was  otherwise  in  the  Jewish  religion,  in  which  cer- 
tain days  were  observed  by  the  direct  command  of  God. 

The  Church  has  established  these  days  that  the  great 
truths  of  religion  and  the  great  events  in  its  history  may 
be  impressed  on  our  minds,  and  that  we  may  give  special 
honor  to  the  servants  of  God  and  be  inspired  to  follow 
their  example. 

The  Classes  of  Festivals.  Festivals  (or 
feast-days)  are  divided  into  holy  days  of  obligation 
and  ordinary  festivals. 

On  holydays  of  obligation  the  faithful  are  obliged  to 


178  THE  VISIBLE  CHURCH 

hear  Mass  and  abstain  from  unnecessary  servile  work ;  on 
other  festivals  the  Church  merely  observes  the  feast  in 
her  OfQce  and  Mass. 

The  festivals  and  other  days  of  the  year  are 
arranged  in  three  classes,  known  as  doubles,  semi- 
doubles  and  simples.  Of  the  double  feasts,  the  most 
solemn  are  called  doubles  of  the  first  class,  such  as 
Christmas  Day  and  Epiphany.  Next  come  doubles 
of  the  second  class,  such  as  the  feasts  of  some  of 
the  Apostles.  Then  m,ajor  doubles,  then  ordinary 
doubles.  A  festival  of  lesser  importance  is  a  semi- 
double,  and  one  of  still  simpler  form  is  a  simple 
feast. 

Certain  great  festivals  have  octaves,  which  extend  the 
solemnity  of  the  feast  through  eight  days;  and  some  have 
vigils  (which  word  signifies  a  watching)  in  which  the  ob- 
servance of  the  feast  is  begun  on  the  preceding  day. 

The  Holydays  of  Obligation  vary  in  differ- 
ent countries.  In  the  United  States,  since  the  Third 
Plenary  Council  of  Baltimore,  in  1884,  they  are  six 
in  number.  There  are  three  of  our  Lord — namely, 
Christmas  (December  25),  the  Circumcision  (Jan- 
uary 1),  and  the  Ascension  (forty  days  after  Eas- 
ter) ;  two  of  the  Blessed  Virgin — the  Assumption 
(August  15),  and  the  lm,7naculate  Conception  (De- 
cember 8) ;  and  one  of  All  Saints  (November  1). 

A  History  of  Some  Feasts.  The  Church 
observes  some  festival  on  nearly  every  day  of  the 
year;  but  for  the  first  two  centuries  Easter  and 
Pentecost  were  the  only  festivals.  Then  the  Epiph- 
any was  instituted,  and  gradually  other  feasts  were 
established,  either  for  the  whole  Church  or  for  some 
part  of  it. 


THE  CHURCH'S  CALENDAR  179 

Christmas  Day.  Originally  there  was  no  special  feast 
of  Christmas;  our  Saviour's  birth  was,  in  early  times, 
commemorated  on  the  Epiphany  by  the  Greeks  and  other 
Eastern  Churches.  About  the  year  300  the  Latin  Church 
began  to  observe  it  on  December  25,  though  it  is  by  no 
means  certain  that  our  Lord  was  born  on  that  date. 

The  word  Christmas  signifies  the  Mass  of  Christ.  In 
Latin  the  festival  is  called  Nativitas  Domini,^  the  Nativity 
of  the  Lord ;  in  Italian  it  is  Natale,^  and  in  French  this  has 
been  softened  to  Noel.^ 

Every  priest  has  the  privilege  of  saying  three  Masses  on 
Christmas  Day  (See  Lesson  22).  This  was  originally  a 
privilege  of  the  Pope  alone,  dating  back  to  the  fourth  cen- 
tury; afterwards  it  was  extended  to  bishops,  and  finally 
to  priests. 

The  custom  of  erecting  a  crih  in  our  churches,  to  rep- 
resent the  stable  of  Bethlehem,  with  figures  of  the  Divine 
Infant,  His  Blessed  Mother,  St.  Joseph,  etc.,  goes  back 
to  about  1260,  and  was  first  introduced  by  the  Franciscan 
Fathers  into  some  of  their  Italian  churches. 

The  Feast  of  the  Circumcision  commemorates  the  occa- 
sion on  which  the  first  rite  of  the  Jewish  religion  was  re- 
ceived by  our  Blessed  Lord,  eight  days  after  His  birth. 
The  first  mention  of  this  festival  is  found  in  the  year  567, 
but  it  was  probably  of  even  earlier  date. 

The  Epiphany  (from  the  Greek,  meaning  manifestation) 
is  observed  on  the  sixth  of  January,  and  commemorates 
the  manifesting  of  Christ's  glory  on  three  occasions — • 
namely,  when  the  Magi  adored  Him;  when  He  was  bap- 
tized and  a  voice  from  heaven  proclaimed  Him  the  Son  of 
God ;  and  when  lie  began  His  miracles  at  the  wedding  at 
Cana.  As  stated  above,  this  feast  goes  back  to  about  the 
end  of  the  second  century. 

1  Nativitas  Domini.    Nah-tiv'-e-tass  Dom'-in-ee. 

2  Natale.     Nat-ah'-lay. 

3  Noel.     No-el'. 


180  THE  VISIBLE  CHURCH 

QUESTIONS.  1.  What  are  festivals?  2.  By  whom 
were  they  established?  3.  By  whose  command  were  fes- 
tivals observed  in  the  Jewish  religion?  4.  Why  has  the 
Church  established  feasts  ? 

5.  Name  the  two  great  classes  of  festivals.  6.  What 
is  the  difference  between  them?  7.  Name  the  classes  into 
which  all  the  days  of  the  year  are  divided.  8.  Which  are 
the  grades  of  double  feasts?  9.  Which  are  the  days  of 
lesser  importance?     10.  What  are  octaves?     11.  Vigils? 

12.  What  Council  fixed  the  number  of  holydays  of  obliga- 
tion for  the  United  States,  and  when  ?  13.  Name  our  holy- 
days  of  obligation,  and  give  the  date  of  each. 

14.  What  can  you  say  concerning  the  festivals  observed 
in  the  first  centuries? 

15.  On  what  day  was  our  Saviour's  birth  celebrated  in 
early  times?  16.  When  did  its  observance  on  Dec.  25  be- 
gin? 17.  Was  our  Lord  certainly  bom  on  that  date?  18. 
What  is  the  meaning  of  the  word  Christmas?  19.  What  is 
Christmas  called  in  Latin,  Italian  and  French?  20.  What 
can  you  say  of  a  priest's  privilege  of  saying  three  Masses 
on  Christmas  Day?    21.  Of  the  Christmas  crib? 

22.  What  is  commemorated  by  the  Feast  of  the  Circum- 
cision?   23.  How  old  is  this  festival? 

24.  What  is  the  meaning  of  the  word  epiphany?  25.  On 
what  day  is  the  feast  observed?  26.  What  does  it  com- 
memorate ?    27.  How  old  is  it  ? 


Lesson  48 
THE  CHURCH'S  CALENDAR— III 

FESTivAiiS  OF  THE  YEAB  {Continued) 

The  Feast  of  the  Holy  Name  of  Jesus  is  now  observed 
on  the  first  Sunday  of  January.  It  is  of  rather  recent 
origin.  It  was  approved  at  first  only  for  Franciscan 
churches,  but  in  the  year  1721  it  was  extended  to  the  whole 
world.  " 


THE  CHURCH'S  CALENDAE  181 

The  Feast  of  the  Purification  of  the  Blessed  Virgin  (Feb- 
ruary 2)  began  in  the  East  about  the  year  520,  and  was 
introduced  into  the  Roman  Church  about  700.  On  that  day 
the  solemn  blessing  of  candles  takes  place  in  our  churches, 
as  explained  in  Lesson  42. 

The  Feast  of  St.  Joseph  (March  19)  is  not  an  ancient 
festival.  It  has  been  observed  by  certain  religious  orders 
from  the  fourteenth  century.  In  1621  it  was  made  a  holy- 
day  of  obligation,  and  has  that  rank  in  some  countries  at 
the  present  time. 

The  Feast  of  the  Annunciation  of  the  Blessed  Virgin 
(March  25)  was  possibly  a  festival  of  the  early  Church, 
though  there  is  no  clear  record  of  it  until  692.  It  com- 
memorates the  coming  of  the  Archangel  Gabriel  to  Mary 
to  announce  that  she  was  to  be  the  Mother  of  God. 

Easter  Sunday  is  the  feast  of  our  Lord's  Resurrection. 
Its  name  is  derived  from  that  of  a  Saxon  goddess,  Eostre,^ 
the  divinity  of  the  dawn.  In  many  countries  its  name  is 
derived  from  the  Jewish  festival  of  the  Pasch  or  Passover, 
which  commemorated  the  deliverance  of  the  Jews  from  tho 
tenth  plague  of  Egypt — the  destruction  of  the  first-born; 
thus,  in  Italian  it  is  Pasqua,  in  Spanish,  Pascua,  in  French, 
Paques  ^ — all  from  the  Latin  form, — pascha.^ .  On  this  day 
and  during  the  ensuing  "paschal  time,"  the  whole  spirit  of 
the  Church  is  joyful.  Instead  of  the  "Asperges"*  before 
the  Mass,  the  "Vidi  aquam"  ^  is  sung;  many  Alleluias  are 
used  in  the  Mass  and  the  Office ;  and  the  paschal  candle 
(Lesson  42)  is  lighted  at  solemn  services. 

The  Feast  of  the  Ascension  occurs  forty  days  after  Eas- 
ter. It  is  an  ancient  festival.  St.  Augustine  attributes  it 
to  the  Apostles,  but  its  origin  is  probably  of  somewhat 
later  date. 

The  Feast  of  the  Pentecost  (Greek,  pentekostes,^  fiftieth) 

1  Eostre.     Ay-os'-tray. 

2  Paques.     Pahk. 

'  Pascha.     Pass'-cah. 

*  asperges.     ass-per'-jays. 

B  Vidi  aquam.     Vee'-dee  ah'-quam. 

8  Pentekostes.     Pen-tay-koss'-tays 


182  THE  VISIBLE  CHURCH 

commemorates  the  descent  of  the  Holy  Ghost  upon  the 
Apostles,  and  gets  its  name  from  the  fact  that  it  comes 
nearly  fifty  days  after  Easter.  This  day  and  name  belonged 
originally  to  a  Jewish  festival.  It  has  been  observed  in 
the  Christian  Church  probably  from  the  days  of  the  Apos- 
tles. It  is  often  called  Whitsunday  (White  Sunday),  from 
the  fact  that  solemn  Baptism  was  administered  on  that 
day  in  past  centuries,  the  candidates  being  attired  in  white 
robes.  All  the  Sundays  which  follow  until  Advent  are 
numbered  from  Pentecost  in  the  Roman  calendar. 

Trinity  Sunday,  a  week  after  Pentecost,  is  a  festival  in 
honor  of  the  Three  Divine  Persons.  It  was  observed  in 
various  places  in  the  tenth  century,  and  was  extended  to 
the  whole  Church  by  Pope  John  XXII  in  1334. 

The  Feast  of  Corpus  Christi'^  (the  Body  of  Christ)  comes 
on  the  Thursday  after  Trinity  Sunday.  As  the  day  on 
which  our  Saviour  established  the  Holy  Eucharist  occurs 
in  Holy  Week,  the  Church  has  established  a  special  feast 
in  honor  of  that  sacrament.  This  was  done  in  1246  by 
Robert  de  Thorete,-  Bishop  of  Liege,'  in  Belgium,  at  the 
request  of  St.  Juliana  of  Mont  Cornillon  ;*  and  the  festival 
was  extended  to  the  whole  world  by  Urban  IV  in  1264. 
The  beautiful  Office  of  this  feast  was  composed  by  St. 
Thomas  Aquinas. 

In  June  we  have  the  Feast  of  St.  John  the  Baptist,  on 
the  24th,  probably  dating  back  to  the  third  century,  and 
possibly  the  oldest  festival  in  honor  of  a  saint — and  that 
of  Sts.  Peter  and  Paul  on  the  29th,  which  goes  back  to  the 
fifth  century.  In  many  parts  of  the  world  these  two  fes- 
tivals are  holydays  of  obligation. 

The  Feast  of  the  Assumption  of  the  Blessed  Virgin  (Aug- 

1  Corpus  Christi.     Cor'-puss  Kria'-tee. 

2  Thorete.     Toe-rate'. 

3  Li^ge.     Lee-aizh'. 

*  Cornillon.     Cor-nee'-on. 


THE  CHURCH'S  CALENDAR  183 

ust  15)  is  a  holyday  of  obligation  for  us  here  in  the  United 
States.  It  commemorates  the  reunion  of  the  virginal  body 
of  Mary  to  her  sinless  soul  after  her  death — an  ancient 
tradition  in  the  Church,  though  not  an  article  of  faith. 
This  festival  originated  in  the  East,  and  was  introduced 
into  western  Europe  in  the  sixth  century. 

All  Saints'  Day  is  a  feast  in  honor  of  the  saints  of  God 
considered  collectively.  As  the  year  has  only  365  days, 
it  is  impossible  for  the  Church  to  honor  her  millions  of 
saints  by  assigning  a  feast-day  to  each;  and  therefore  this 
festival,  on  which  all  the  saints  are  venerated  together, 
has  been  instituted.  It  was  originally  celebrated  on  various 
dates  in  different  countries,  and  was  assigned  to  November 
1  by  Gregory  III  in  731.    It  is  a  holyday  of  obligation. 

All  Souls'  Day,  in  which  the  Church  commemorates  all 
the  souls  in  Purgatory,  comes  on  November  2.  It  was  es- 
tablished in  France  m  998,  by  a  certain  Abbot  Odilo.  On 
this  day,  for  the  greater  benefit  of  the  suffering  souls,  every 
priest  is  privileged  to  offer  three  Masses. 

The  Feast  of  the  Immaculate  Conception  of  the  Blessed 
Virgin  (December  8)  is  the  patronal  feast  of  the  United 
States  and  a  holyday  of  obligation.  It  was  observed  as 
"the  Blessed  Virgin's  Conception"  from  about  1350,  and, 
under  its  present  title,  was  made  one  of  the  great  feasts 
of  the  Church  by  Pius  IX,  who  proclaimed  the  doctrine  of 
the  Immaculate  Conception  in  1854. 

QUESTIONS.  1.  On  what  day  is  the  Feast  of  the  Holy 
Name  observed?    2.  Give  its  history. 

3.  On  what  day  does  the  Feast  of  the  Purification  occur  ? 
4.  What  can  you  say  of  its  origin?  5.  What  ceremony 
takes  place  on  that  day? 

6.  On  what  day  does  the  Feast  of  St.  Joseph  occur? 
7.  Give  its  history. 

8.  On  what  day  is  the  Feast  of  the  Annunciation  cele- 
brated ?  9.  In  what  year  do  we  find  the  first  mention  of  it  ? 
10.  What  does  it  commemorate? 


184  THE  VISIBLE  CHURCH 

11.  What  is  the  derivation  of  the  word  Easter?  12.  "What 
did  the  Jewish  Pasch  commemorate  ?  13.  What  is  the  name 
of  this  feast  in  Italian,  Spanish,  French  and  Latin?  14. 
What  is  done  by  the  Church  during  the  paschal  time  ? 

15.  What  can  you  say  of  the  Feast  of  the  Ascension? 

16.  What  is  the  meaning  of  the  word  pentecost  and  why 
is  it  used  for  this  Christian  feast?  17.  How  long  has  it 
been  observed  in  the  Christian  Church?  18.  What  other 
name  has  it,  and  why?  19.  How  it  is  prominent  in  the 
Church's  calendar? 

20.  When  does  Trinity  Sunday  occur?  21.  Tell  its  his- 
tory. 

22.  What  does  Corpus  Christi  mean?  23.  When  is  the 
feast  celebrated?  24.  Why  was  it  instituted?  25.  By 
whom,  when,  and  at  whose  request?  26.  What  Pontiff  ex- 
tended it  to  the  whole  world,  and  when?  27.  Who  com- 
posed its  Office? 

28.  Name  two  great  feasts  of  June,  and  give  their  dates 
and  history. 

29.  On  what  day  does  the  Feast  of  the  Assumption  oc- 
cur? 30.  What  does  it  commemorate?  31.  What  can  you 
say  of  its  history  ? 

32.  Why  was  All  Saints'  Day  established?  33.  What  is 
to  be  said  of  its  history? 

34,  Who  established  All  Souls '  Day ;  when,  and  where  ? 
35.  What  privilege  is  given  to  priests  on  that  day? 

36.  On  what  day  is  the  Feast  of  the  Immaculate  Con- 
ception celebrated?  37.  Why  is  it  important  for  us  Amer- 
icans?   38.  Tell  its  history. 


Lesson  49 

LENT  AND  HOLY  WEEK 

Lent  is  a  season  of  penance  set  apart  by  the 
Church  in  memory  of  the  fast  of  our  Lord  in  the 
desert,  and  as  a  means  of  sanctification  for  her  chil- 


LENT  AND  HOLY  WEEK  185 

dren.  It  consists  of  six  and  one-half  weeks  pre- 
ceding Easter,  and  includes  forty  fasting-days, 
which  are  weekdays.  The  Sundays  are  a  part  of 
the  Lenten  season,  but  are  not  observed  as  days  of 
fasting  or  abstinence. 

(For  details  of  the  Church's  laws  concerning  fasting  and 
abstinence,  see  Lesson  67.) 

The  date  of  the  beginning  of  Lent  varies  from  year  to 
year,  according  to  the  date  of  Easter  (Lesson  46) .  In  Latin 
it  is  called  Quadragesima^  (fortieth),  from  which  are  taken 
the  Italian  Quaresima  ^  and  the  French  Careme.^  The  Eng- 
lish name  is  from  the  Anglo-Saxon  Lencten,*  which  means 
Spring. 

The  History  of  Lent.  Some  sort  of  fasting  time  before 
the  Easter  festival  has  been  observed  from  very  early  times. 
From  about  the  fourth  century  it  became  a  fast  of  forty 
days  in  many  parts  of  the  world.  For  some  time  there- 
after, however,  the  Roman  Church  prescribed  a  fast  of 
thirty-six  days  only,  beginning  after  the  first  Sunday  of 
Lent;  the  four  days  before  that  Sunday  were  added  by 
a  Council  held  at  Meaux,^  in  France,  in  846.  At  the  pres- 
ent day  the  obligation  of  Lenten  fast  and  abstinence  ends  at 
noon  on  Holy  Saturday. 

Lenten  Masses.  At  the  Masses  of  the  Lenten  season 
(except  those  of  saints  or  festivals)  the  Church's  ritual 
is  penitential.  The  Gloria  is  omitted ;  the  Alleluias  are  re- 
placed by  the  more  sorrowful  Tract  (Lesson  25)  ;  and  near 
the  end  of  the  Mass  is  inserted  a  ' '  Prayer  over  the  People, ' ' 
asking  God's  mercy  and  forgiveness. 

On  the  fourth  Sunday,  however,  there  is  a  note  of  joy. 

That  day  is  called  Laetare^  Sunday,  from  the  opening  words 

of  the  Introit  of  the  Mass.     When  possible,  rose-colored 

iQuadragesima.     Quod -rah- jay'-see-mah. 

2  Quaresima.     Quah-ray'-see-mah. 

8  Careme.     Cah-rame'. 

4  Lencten.     Lenk'-ten. 

6  Meaux.     Mo. 

6  Laetare.     Lay-tah'-ray. 


186  THE  VISIBLE  CHURCH 

vestments  are  worn  on  this  day,  to  indicate  a  relaxation  in 
the  penitential  spirit  symbolized  by  purple. 

On  Passion  Sunday  (the  fifth  Sunday  of  Lent)  the  more 
solemn  part  of  the  penitential  season  begins.  The  images 
in  our  churches  are  veiled  in  purple  wrappings,  remaining 
thus  until  the  end  of  the  services  on  Holy  Saturday. 

The  Tenebrae  ^  is  the  public  chanting  of  a  part 
of  the  Divine  OflSce,  taking  place  on  Wednesday, 
Thursday  and  Friday  of  Holy  Week.  It  is  the 
'  *  anticipated ' '  Matins  and  Lauds  of  Holy  Thursday, 
Good  Friday  and  Holy  Saturday. 

It  contains  passages  or  "lessons"  from  the  Lamentations 
of  the  Prophet  Jeremias — chanted  to  a 
beautiful  and  most  mournful  tune. 

The  service  takes  its  name,  Tenebrae 
(darkness),  from  a  ceremony  which  forms  a 
part  of  it — the  gradual  extinguishing  of 
candles  in  a  triangular  candlestick  standing 
in  the  sanctuary.  This,  in  the  Middle  Ages, 
was  called  the  Tenebrae  "hearse,"  which 
means  a  harrow,  from  its  shape.  Fifteen 
Tenebrae  candles  are  used — because  fourteen  are  ex- 
tinguished one  by  one  at  the  end  of  each  of 
the  fourteen  psalms  of  Matins  and  Lauds.  Afterwards, 
during  the  chanting  of  the  ' '  Benedictus, ' '  ^  the  six  candles 
on  the  altar  and  the  other  lights  in  the  church  are  put  out. 
The  fifteenth  or  topmost  candle  is  then  removed,  and,  still 
lighted,  is  hidden  behind  the  altar.  After  a  mournful  chant 
and  the  reciting  of  the  ' '  Miserere, "  ^  a  noise  is  made  by  the 
clergy  with  their  books  (symbolizing  the  earthquake  at 
the  death  of  Christ),  and  the  hidden  candle  is  replaced 
in  the  candlestick,  as  an  emblem  of  our  Risen  Saviour. 


1  Tenebrae.     Ten'-eb-ray. 

2  benedictus.     bay-nay-dick'-tuss. 
8  miserere,     miz-ay-ray'-ray. 


LENT  AND  HOLY  WEEK  187 

Holy  Thursday  is  the  day  whereon  the  Church 
commemorates  the  institution  of  the  Holy  Eucharist. 

The  earlier  portion  of  the  Mass  is  joyful.  When  the 
Gloria  is  intoned,  the  organ  sounds,  the  bells  are  rung — 
and  suddenly  they  cease,  remaining  silent  until  the  Gloria 
on  Holy  Saturday. 

At  the  Mass  a  second  Host  is  consecrated,  to  be  consumed 
at  the  service  on  Good  Friday.  This  is  carried  in  a  solemn 
procession  to  another  altar  or  chapel,  known  as  the  Reposi- 
tory or  Altar  of  Repose,  and  is  there  honored  by  the  use 
of  lights  and  flowers  and  by  relays  of  adorers.  After  the 
Mass  the  main  altar  is  stripped  of  its  linens. 

This  day  is  sometimes  called  Maundy  Thursday,  from 
the  Latin  mandatum^  a  command,  or  from  mundare,^  to 
cleanse — from  a  precept  of  our  Lord :  ' '  You  ought  to  wash 
one  another's  feet" — a  ceremony  of  this  day  which  is 
seldom  or  never  observed  in  this  country. 

On  this  day  the  solemn  blessing  of  the  holy  oils  takes 
place  in  cathedral  churches  (Lesson  41). 

Good  Friday  is  the  day  whereon  the  Church 
commemorates  the  death  of  our  Blessed  Saviour  on 
Mount  Calvary  for  the  sins  of  mankind. 

The  altar  is  bare,  the  crucifix  veiled,  and  the  priests  wear 
black  vestments.  They  prostrate  themselves  before  the 
empty  tabernacle.  After  certain  "lessons,"  the  Passion  of 
our  Lord  from  the  Gospel  of  St.  John  is  read.  Then  comes 
the  ceremony  of  the  "Adoration  of  the  Cross"  (a  name 
sanctioned  by  long  usage,  but  inaccurate — for  we  do  not 
adore  crosses).  The  veiled  crucifix  is  gradually  uncovered, 
with  the  threefold  chanting  of  '  *  Ecce  lignum  crucis ' '  ^ — 
* '  Behold  the  wood  of  the  cross,  on  which  hung  the  Salvation 
of  the  World."  The  clergy  then  remove  their  shoes — an 
ancient  sign  of  reverence — and,  kneeling,  kiss  the  crucifix. 
The  laity  then  venerate  it  by  kissing  it. 

1  mandatum.     man-dali'-tum. 

2  mundare.     mun-dah'-ray. 

3  Ecce  lignum  crucis.     Ek'-say  lig'-num  croo'-siss. 


188  THE  VISIBLE  CHUECH 

The  Mass  of  the  Pre-Sanctified,  on  Good  Friday,  is  not 
a  Mass  at  all.  It  is  simply  the  priest's  Communion. 
The  Sacred  Host  consecrated  on  the  preceding  day  is 
brought  back  from  the  Repository ;  and  after  the  recitation 
of  the  Pater  Noster  and  a  prayer,  the  priest  receives  Holy 
Communion  and  the  service  comes  abruptly  to  an  end. 

Holy  Saturday.  The  principal  parts  of  the 
service  of  this  day  are  the  blessing  of  the  new  fire, 
of  the  paschal  candle  and  of  the  baptisinal  font, 
and  the  Mass. 

The  blessing  of  the  new  fire  takes  place  at 
the  door  of  the  church.  A  procession  brings  the 
newly-kindled  fire  into  the  church,  and  a  triple 
candle  is  lighted  from  it,  one  branch  at  a  time, 
the  deacon  chanting  three  times  in  ascending 
tones,  "Lumen  Christi "  ^— " The  Light  of 
Christ. ' '  This  ceremony  goes  back  to  the  twelfth 
century. 
rp  .  J  The  blessing  of  the  paschal  candle  opens  with 

Ca"dle.  the  singing  of  the  "Exsultet,"'  a  beautiful 
chant  of  thanksgiving.  Five  grains  of  incense  are  fixed 
into  the  candle — symbolizing  the  five  wounds  of  the  Risen 
Saviour's  glorified  Body.  The  new  fire  and  the  paschal 
candle  are  figures  of  our  Lord,  the  Light  of  the  World. 

The  blessing  of  the  font  (that  is,  of  the  baptismal  water 
for  the  ensuing  year)  begins  with  a  sort  of  Preface.  The 
paschal  candle  is  plunged  into  the  water  three  times,  and 
the  oil  of  catechumens  and  the  holy  chrism  (Lesson  41) 
are  poured  into  it.  Previously  the  people  are  sprinkled 
with  the  water,  and  a  portion  of  it  is  set  aside  for  the  bless- 
ing of  their  homes.     (Lesson  33.) 

The  Mass  of  Holy  Saturday  is  a  Mass  of  joy.  When  the 
Gloria  is  intoned  the  organ  sounds  and  the  bells  are  rung, 
because  the  Church  is  anticipating  the  joy  and  triumph  of 

1  Lumen  Christi.     Loo'-men  Cris'-tee. 

2  Exsultet.     Ek-sul'-tet. 


LENT  AND  HOLY  WEEK  189 

Easter.  This  Mass  was  originally  the  midnight  Mass 
of  Easter,  at  the  end  of  the  long  vigil  services  of  that  feast ; 
but  after  a  time  both  the  services  and  the  Mass  were  put  on 
Saturday  morning. 

QUESTIONS.  1.  What  is  Lent?  2.  How  many  fasting 
days  are  in  it,  and  how  many  other  days  f 

3.  How  is  the  date  of  Lent  determined?  4.  What  is  Lent 
called  in  Latin,  in  Italian  and  in  French?  5.  Whence  is 
the  English  name  derived  ? 

6.  What  can  you  say  of  the  duration  of  Lent  in  different 
ages?  7.  What  Council  decreed  forty  fasting-days,  and 
when  ?  8.  When  do  the  Lenten  fast  and  abstinence 
now  end  ? 

9.  Describe  the  Masses  during  Lent. 

10.  What  is  the  fourth  Sunday  of  Lent  called,  and  why  ? 
11.  What  vestments  are  worn,  when  possible,  on  that  day, 
and  why  ? 

12.  What  is  the  fifth  Sunday  of  Lent  called  ?  13.  What 
is  done  with  the  images  in  our  churches  on  that  day  ? 

14.  What  is  the  Tenebrae?  15.  What  beautiful  chant 
does  it  contain?  16.  Why  is  the  Tenebrae  so  named?  17. 
What  was  the  triangular  candlestick  called  in  the  Middle 
Ages?  18.  How  many  candles  are  in  it,  and  why?  19. 
What  is  done  with  the  fifteenth  candle  ? 

20.  What  event  is  commemorated  by  the  Church  on  Holy 
Thursday?  21.  What  is  done  at  the  Gloria?  22.  What  is 
the  altar  called  to  which  the  Blessed  Sacrament  is  carried  ? 
23.  What  is  done  to  the  main  altar  after  the  Mass?  24. 
What  name  is  sometimes  given  to  this  day,  and  whence  is 
the  name  probably  derived?  25.  What  ceremony  takes 
place  in  cathedral  churches  on  Holy  Thursday  ? 

26.  What  is  commemorated  on  Good  Friday?  27.  What 
is  the  opening  ceremony  ?  28.  What  is  read  from  the  Gos- 
pel? 29.  What  can  you  say  of  the  name  given  to  the  vene- 
ration of  the  cross?  30.  Describe  this  ceremony.  31.  What 
is  the  chief  service  on  Good  Friday  called  ?  32.  Is  it  a  real 
Mass?    33.  Describe  it. 


190  THE  VISIBLE  CHUECH 

34.  What  are  the  principal  parts  of  the  service  on  Holy 
Saturday?  35.  Describe  the  blessing  of  the  new  fire  and 
the  bringing  of  it  into  the  church.  36.  How  old  is  this 
ceremony  ?  37.  What  is  sung  at  the  blessing  of  the  paschal 
candle?  38.  What  is  inserted  into  it?  39.  What  do  these 
symbolize?  40.  What  do  the  new  fire  and  the  paschal 
candle  represent?  41.  Describe  the  blessing  of  the  font. 
42.  What  is  done  with  some  of  the  water  ? 

43.  What  is  the  nature  of  the  Mass  on  Holy  Saturday? 
44.  What  is  done  at  the  Gloria,  and  why  ?  45.  What  was 
this  Mass  originally  ? 


PART  vn 

THE  CHURCH'S  BOOKS 

Lesson  50 
TEE  CATHOLIC  BIBLE 

The  Bible,  or  the  Sacred  Scriptures,  is  the 
written  word  of  God.  It  consists  of  a  number  of 
books  written  in  different  ages  by  men  who  were 
inspired  by  God. 

The  books  written  before  the  coming  of  our  Lord 
form  the  Old  Testament;  those  written  after  His 
time  are  known  as  the  New  Testament.  In  the  Cath- 
olic Bible  there  are  forty -five  books  in  the  Old  Testa- 
ment and  twenty-seven  in  the  New. 

The  versions  used  by  Protestants  ■asually  exclude  seven 
books  of  the  Old  Testament  and  parts  of  two  others. 

The  word  testament  signifies  a  covenant  or  mutual  agree- 
ment— the  Old  Testament  being  the  covenant  of  God  with 
His  chosen  people,  the  Jews,  and  the  New  Testament  being 
the  covenant  of  our  Saviour  with  all  mankind.  The  word 
hible  is  derived  from  the  Greek  l)ihlion.^  paper  or  a 
writing,  from  bihlos,  the  bark  of  papyrus,  used  in 
ancient  times  for  the  making  of  paper.  The  word  scriptures 
means  writings. 

The  Vulgate.  This  is  the  Latin  Bible,  trans- 
lated from  the  Hebrew  and  Chaldean  originals  by 
St.  Jerome  (340-420),  and  approved  for  the  use  of 
the  Roman  Church  by  the  Council  of  Trent  (1545- 
1563). 

1  biblion.    bib'-lee-on. 


192  THE  VISIBLE  CHURCH 

The  word  vulgate  is  from  the  Latin,  and  signifies  the 
common  version. 

The  Douay  Bible  is  the  translation  of  the 
Scriptures  used  generally  by  English-speaking 
Catholics. 

It  is  so  called  because  it  was  prepared  and  published  by 
exiled  English  priests  at  Douay  ^  and  Rheims,-  in  France. 
The  New  Testament  was  issued  at  Rheims  in  1582,  and  the 
Old  Testament  at  Douay  in  1609.  The  version  now  used 
was  amended  by  Dr.  Challoner  in  1750.  This  was  reprinted 
at  Philadelphia  in  1790— the  first  Catholic  Bible  in  English 
issued  in  the  United  States;  and  between  1849  and  1857 
Archbishop  Kenrick  published  an  excellent  revision  of  the 
Douay  version. 

The  Protestant  sects  commonly  use  the  "Authorized 
Version,"  a  revision  of  the  "King  James"  Bible  (1604- 
1611),  so  called  because  its  publication  was  ordered  by 
King  James  I,  of  England.  It  is  beautiful  in  style  and 
diction,  but  has  many  errors  in  its  text,  intended  to  sup- 
port Protestant  doctrines.  A  "Revised  Version"  of  the 
Protestant  Bible  was  begun  in  1870  and  issued  in  1881. 

Answers  to  Some  Objections.  Does  the  Catholic  Church 
condemn  the  reading  of  the  Bible?  She  has  done  so  in 
the  past.  That  is,  she  has  forbidden  at  times  the  unguided 
use  of  the  Scriptures — because  in  the  Middle  Ages  there 
were  many  corrupt  translations,  and  because  parts  of  the 
Bible  are  evidently  unsuited  to  the  young  or  the  ignorant. 
But  when  she  approved  the  Vulgate  version  she  insisted 
upon  its  use  by  the  faithful  in  general. 

Did  the  Church  "chain  the  Bible?"  She  did.  Before 
the  invention  of  printing,  Bibles  were  copied  by  hand  on 
parchment,  and  usually  each  church  had  one — valued  at 
about  $1,500,  and  therefore  chained  to  a  desk  to  prevent 
theft. 

1  Douay.     Doo'-ay. 

2  Rheims.     Eng. ,  Reemz.    Fr.,  Rans  (n  nasal). 


THE  CATHOLIC  BIBLE  193 

Does  the  Catholic  Church  neglect  the  Bible?  She  uses 
it  every  day.  A  great  part  of  the  Mass  is  made  up  of 
passages  from  its  various  books.  The  Divine  Office,  recited 
daily  by  the  clergy,  is  composed  largely  of  psalms  and  other 
extracts  from  the  Scriptures. 


QUESTIONS.  1.  What  is  the  Bible?  2.  Of  what  does 
it  consist?  3.  Which  books  form  the  Old  Testament,  and 
which  the  New? 

4.  How  many  books  are  in  the  Old  Testament,  and  in 
the  New,  of  the  Catholic  Bible?  5.  What  are  excluded, 
in  the  Protestant  versions?  6.  What  is  the  meaning  of 
the  word  testament?  7.  What  covenant  was  made  through 
the  Old  Testament,  and  what  through  the  New  ?  8.  What 
is  the  derivation  of  the  word  hihle?  9.  What  is  the  mean- 
ing of  the  word  scripture? 

10.  What  is  the  name  given  to  the  Latin  Bible  ?  11.  From 
what  languages  was  it  translated,  and  by  whom  ?  12.  What 
Council  approved  it  for  the  Roman  Church?  13.  What  is 
the  meaning  of  the  word  vulgate? 

14.  What  name  is  given  to  the  Catholic  English  Bible? 
15.  Why  is  it  so  called?  16.  When  and  where  was  the 
Douay  New  Testament  issued?  17.  The  Old  Testament? 
18.  Who  amended  the  Douay  Bible,  and  when  ?  19.  When 
and  where  was  the  first  Catholic  Bible  printed  in  the  United 
States?  20.  What  American  archbishop  published  a  re- 
vision of  the  Douay  Bible,  and  when? 

21.  What  version  of  the  Scriptures  is  used  by  Protestant 
sects,  and  why  is  it  so  called?  22.  What  can  you  say  of 
its  merits  and  demerits?  23.  When  was  the  Revised  Ver- 
sion made  ? 

24.  Does  the  Catholic  Church  condemn  the  reading  of 
the  Bible?  25.  Did  the  Church  ever  chain  the  Bible? 
26.  Does  the  Catholic  Church  neglect  the  Bible  ? 


194  THE  VISIBLE  CHURCH 


Lesson  51 

TEE  MISSAL,  THE  BREVIARY, 
TEE  RITUAL 

The  Missal,  or  Mass-Book,  is  used  by  the  priest 
at  the  altar  during  the  Mass,  and  contains  all  that 
is  read  or  recited  in  the  offering  of  the  Holy  Sacri- 
fice, besides  rubrics,  or  notes  of  direction. 

The  word  rubric  means  red — these  notes  being  printed  in 
that  color,  while  the  text  of  the  Mass  is  black. 

The  Missal  developed  slowly  into  its  present  form.  At 
first  not  all  parts  of  the  Mass  were  found  in  one  volume. 
As  many  as  four  were  sometimes  required.  The  Roman 
Missal  as  we  have  it  now  was  recommended  by  the  Council 
of  Trent  (1545-1563),  and  was  issued  by  order  of  Pope  St. 
Pius  V,  in  1570.  At  that  time  certain  churches  and  religious 
orders  which  had  a  liturgy  of  their  own  going  back  more 
than  200  years  were  allowed  to  continue  using  their  own 
rites;  but  all  other  churches  following  the  Latin  Rite  are 
required  to  use  the  Roman  Missal. 

The  Breviary  is  a  book  which  contains  the 
Divine  Office,  the  prayer  offered  daily  by  priests  and 
others  who  are  in  sacred  orders. 

The  Divine  Office  is  the  public  prayer  of  the  Church,  just 
as  the  Mass  is  her  great  Sacrifice ;  for  it  is  the  duty  of  a 
priest  not  only  to  offer  sacrifice  but  to  pray  for  the  people. 
The  Office,  in  some  form,  probably  goes  back  almost  to 
Apostolic  times. 

The  word  breviary  comes  from  the  Latin  brevis^  short 
or  brief.  It  is  so  called  because  in  early  centuries  the  Office 
was  much  longer  than  it  is  at  present;  and  when  it  was 

1  brevia.     bray'-viss. 


MISSAL,  BREVIARY,  RITUAL  195 

.shortened  (about  the  year  1100),  the  new  Office-Book  was 
called  a  "  Breviarium, "  ^  or  abridgment. 

The  Council  of  Trent  revised  the  whole  Office,  and  the 
Breviary  authorized  by  it  was  published  in  1602.  This  was 
re-arranged  by  order  of  Pius  X  in  1912,  so  that  the  Psalms 
of  the  Bible  (150  in  number)  are  usually  recited  within 
each  week. 

The  Breviary  used  by  our  priests  is  in  Latin,  usually 
printed  in  black  and  red.  Ordinarily  it  is  divided  into  four 
volumes,  one  for  each  season  of  the  year. 

The  Divine  Office  said  by  the  clergy  is 
divided  into  seven  parts,  known  as  the  canonical 
hours. 

In  the  Middle  Ages  it  was  the  general  practice  to  recite 
each  part  at  its  own  hour.  This  is  not  now  required.  Each 
priest  (unless  lawfully  excused)  must  say  the  whole  Office 
of  the  day  within  the  24  hours  of  the  day,  under  pain  of 
mortal  sin;  he  has,  however,  the  privilege  of  "anticipat- 
ing," or  saying  a  part  of  the  Office  for  the  next  day,  after 
2  p.  M.  of  the  present  day.  Thus,  he  may,  for  example,  say 
a  part  of  Tuesday 's  Office  on  Monday. 

The  first  canonical  hour  is  Matins,  or  the  morning 
office  (originally  recited  before  dawn),  to  which  is 
added  Lauds,  or  praises  of  God.  Then  comes  Prime, 
meaning  ''the  first,"  so  called  because  it  was  said 
at  the  ''first  hour,"  or  sunrise;  then  Terce,  or  third, 
recited  at  nine  o  'clock ;  Sext,  or  sixth,  at  noon ;  and 
None,^  or  ninth,  at  three  o'clock.  Vespers,  the  eve- 
ning service,  is  next,  and  then  comes  Compline,^  or 
the  completion,  at  bed-time. 

The  Office  varies  from  day  to  day.  It  may  be  a  Sunday 
Office  or  a  week-day  Office,  or  the  Office  of  a  saint;  and 

1  Breviarium.     Bray-vee-ah'-ree-um. 

2  None.     To  rhyme  with  "bone." 

3  CiHnpline.     Com'-plin. 


196  THE  VISIBLE  CHURCH 

the  lessons,  hymns  and  other  parts  are  varied  accordingly. 
In  an  ordinary  Office  the  priest  recites  33  psalms,  3  can- 
ticles, 8  hymns,  9  prayers,  the  Our  Father  14  times,  the 
Hail  Mary  7  times,  the  Creed  3  times  and  the  Confiteor  once. 
He  reads  3  short  extracts  from  the  Scriptures,  3  short  chap- 
ters on  the  saint  or  festival  of  the  day,  and  3  from  a  sermon 
by  a  Father  of  the  Church,  besides  8  capitula^  (little  chap- 
ters) of  a  few  lines  each,  the  "Te  Deum"  once,  and  many 
short  verses  and  responses. 

The  Ritual  is  the  priest's  Book  of  Rites,  con- 
taining the  words  and  ceremonies  of  those  sacra- 
ments that  can  be  given  by  a  priest,  and  the  bless- 
ings which  the  Church  authorizes  him  to  bestow  on 
persons  and  on  things. 

A  bishop's  Ritual,  containing  the  rites  which  only  a 
bishop  can  administer,  is  called  a  Pontifical  (Pontiff's 
Book). 

The  present  Roman  Ritual  was  authorized  by  Pope 
Paul  V  in  1614,  and  has  been  enlarged  since  that  time.  It 
contains  the  rites  of  the  sacraments  of  Baptism,  Penance, 
Extreme  Unction,  Matrimony,  and  of  Holy  Communion 
outside  of  Mass ;  prayers  for  the  visitation  of  the  sick ;  and 
about  140  separate  forms  of  blessings,  for  persons,  religious 
articles,  animals,  eatables,  and  many  other  things. 

QUESTIONS.  1.  What  is  the  Missal?  2.  What  are 
rubrics,  and  why  are  they  so  called?  3.  Give  the  history 
of  the  Roman  Missal  as  we  have  it  now.  4.  What  exception 
was  made  for  certain  churches  and  religious  orders  ? 

5.  What  is  the  Breviary?  6.  What  are  the  two  great 
duties  of  a  priest?  7.  How  old  is  the  Divine  Office?  8. 
Why  is  the  Breviary  so  called?  9.  What  Council  revised 
the  Office,  and  when  was  its  Breviary  published?  10.  What 
re-arrangement  was  made  by  Pius  X?  11.  Describe  a 
Breviary. 

1  capitula.     cap-it'-yoo-lah. 


MISSAL,  BREVIARY,  RITUAL  197 

12.  "What  are  the  parts  of  the  Divine  Office  called  ?  13. 
What  obligation  rests  upon  a  priest  in  regard  to  his  Office  ? 
14.  What  is  meant  by  "anticipating"? 

15.  Name  the  canonical  hours,  and  tell  the  hours  at 
which  they  were  formerly  recited. 

16.  Is  the  Office  always  the  same?  17.  How  many  psalms 
are  said  in  an  ordinary  Office?  18.  Hov/  many  canticles? 
19.  How  many  hymns  ?  20.  How  many  prayers  ?  21.  How 
often  is  the  Our  Father  said?  22.  The  Hail  Mary?  23. 
The  Creed  ?  24.  The  Confiteor  ?  25.  What  other  readings 
are  included  in  the  Office? 

26.  What  is  the  Ritual?  27.  What  is  a  bishop's  Ritual 
called?  28.  Who  authorized  the  present  Roman  Ritual, 
and  in  what  year?  29,  It  contains  the  rites  of  what  sacra- 
ments ?    30.  How  many  blessings,  and  of  what  ? 


PART  vin 

SERVICES  AND  DEVOTIONS 

Lesson  52 

DEVOTIONS  IN  HONOR  OF  THE  BLESSED 

SACRAMENT 

Tlie  Benediction  of  tlie  Blessed  Sacra- 
ment is  a  service  in  which  the  Sacred  Host  is 
exposed  for  adoration  and  the  people  are  blessed 
with  It. 

The  Host  is  exposed  in  a  vessel  called  an  ostensorium^ 
(Lesson  30),  and  is  incensed;  hymns  are  sung,  varying  in 
different  localities  but  always  including  the  "Tantum 
Ergo"  (Lesson  60),  after  which  a  prayer  is  chanted  in 
honor  of  the  Blessed  Sacrament.  The  priest  then,  wearing 
a  humeral  veil  (Lesson  36),  makes  the  sign  of  the  cross 
over  the  people  with  the  Sacred  Host  contained  in  the 
ostensorium.  This  blessing  is  given  in  silence,  because  it 
is  our  Lord,  not  the  priest,  who  is  giving  it;  but  with  u& 
it  is  customary  to  have  the  sanctuary  bell  rung  three  times. 
Wax  candles,  ten  at  least,  must  be  used,  and  the  incensings 
must  not  be  omitted.  At  solemn  Benedictions  a  deacon  and 
subdeacon  assist  the  priest,  and  are  vested  in  their  dalmatic 
and  tunic  respectively. 

A  simpler  form  of  Benediction  may  also  be  given,  irv 
which  the  tabernacle  door  is  opened,  hymns  and  the  prayer 
are  sung,  and  the  people  are  blessed  with  the  ciborium  ' 
enshrouded  in  its  veil.    Also,  after  Holy  Communion  ha» 

1  ostensorium.     os-ten-so'-ree-um. 

2  ciborium.     see-bo'-ree-um. 

198 


THE  BLESSED  SACRAMENT  199 

been  given  to  the  sick,  if  the  priest's  pyx  still  contains  the 
Blessed  Sacrament,  a  form  of  Benediction  may  be  imparted 
merely  by  making  the  sign  of  the  cross  with  it,  in  its  burse, 
over  the  sick  person. 

(For  details  about  the  ciborium  and  pyx,  see  Lesson  30.) 

Its  History.  The  Benediction  of  the  Blessed  Sacrament 
is  not  an  ancient  devotion.  After  the  institution  of  the 
Feast  of  Corpus  Christi^  in  1246,  processions  and  exposi- 
tions of  the  Sacred  Host  became  common,  and  after  a  time 
It  was  carried  in  a  transparent  vessel  resembling  an  osten- 
sorium.  After  the  processions  it  was  customary  to  give  a 
blessing  with  the  Sacred  Host.  In  England  and  France 
evening  services  were  held  in  honor  of  the  Blessed  Virgin, 
at  which  the  Blessed  Sacrament  was  sometimes  exposed  on 
the  altar,  with  a  blessing  at  the  end  of  the  service.  Thus  the 
Benediction  developed  into  its  present  form. 

It  is  often  used  as  a  conclusion  of  other  services,  such  as 
Vespers  or  the  Stations  of  the  Cross,  and  at  the  devotional 
meetings  of  sodalities. 

The  Forty  Hours*  Adoration  is  a  devotion 
in  honor  of  the  Blessed  Sacrament,  which  is  pub- 
licly exposed  for  adoration  for  forty  hours  or  less. 

It  is  held  in  each  parish  of  a  diocese  at  some  designated 
time  during  the  year,  and  in  our  churches  it  usually  begins 
or  ends  on  a  Sunday.  The  Sacred  Host  is  exposed  on  the 
main  altar  of  the  church  for  a  number  of  hours  on  three 
successive  days. 

The  devotion  begins  with  a  Mass  of  Exposition,  followed 
by  a  procession  of  the  Blessed  Sacrament.  On  the  second 
day,  at  another  altar,  a  Missa  pro  Pace^  (Mass  for  peaee) 
is  celebrated.  On  the  third,  the  devotion  ends  with  a  Mass 
of  Reposition,  followed  by  a  procession,  at  the  end  of  which 
the  people  are  blessed  with  the  Sacred  Host. 

Its  History,   This  devotion  owes  its  origin  to  the  practice 

1  Corpus  ChristL    Cor'-pus  Chris'-tee. 
•  Missa  pro  Pace.    Miss'-ah  pro  Pah'-say. 


200  THE  VISIBLE  CHURCH 

of  exposing  the  Blessed  Sacrament  in  churches  during  the 
Carnival  time  (Latin,  carni  vale,^  farewell  to  flesh-meat— 
the  two  days  preceding  Lent),  when,  in  many  countries, 
the  people  were  accustomed  to  give  themselves  up  to  great 
dissipation.  To  prepare  the  faithful  for  the  Lenten  season, 
and  to  make  reparation  for  the  crimes  of  men,  the  Sacred 
Host  was  exposed  on  these  two  days  for  forty  hours,  in 
memory  of  the  forty  hours  during  which  the  Body  of  Jesus 
rested  in  the  sepulchre. 

The  practice  of  having  the  Adoration  in  various  churches 
on  successive  Sundays  began  at  Milan,  in  Italy,  about  the 
year  1537,  and  was  probably  introduced  by  the  Capuchin  ^ 
Order.  Indulgences  were  granted  by  Pope  Paul  III  in 
1539.  The  devotion  was  brought  to  Rome  by  St.  Philip 
Neri.3  The  prayers  offered  in  those  days  were  usually  for 
protection  against  the  Moslems. 

Pope  Clement  VIII,  in  1592,  made  rules  for  this  devotion, 
and  Clement  XII,  in  1731,  issued  a  complete  set  of  regula- 
tions known  as  the  Clementine  Instruction,  which  is  still 
the  law  of  the  Church  for  the  Forty  Hours'  Adoration. 

The  devotion  was  introduced  into  the  United  States 
about  1854,  probably  by  Bishop  Neumann,*  of  Philadelphia. 

The  Rules  for  the  Forty  Hours'  Adoration.  1.  Twenty 
candles  at  least  must  be  kept  burning.  2.  All  who  enter 
or  leave  the  church  should  go  down  on  both  knees  and  bow 
low  in  adoration,  and  all  should  remain  kneeling  while  in 
the  church.  3.  No  Masses  except  that  of  Exposition  and 
that  of  Reposition  are  allowed  at  the  altar  upon  which  the 
Blessed  Sacrament  is  exposed.  4.  At  the  opening  and  clos- 
ing of  the  devotion  the  Litany  of  the  Saints  is  chanted 
and  a  procession  of  the  Blessed  Sacrament  is  held.  5.  No 
Masses  of  Requiem  are  allowed  in  the  church  during  the 
Adoration. 

In  our  churches  the  devotion  usually  lasts  about  thirty 

1  carni  vale,    car'-nee  vah'-lay. 

2  Capuchin.     Cap'-oo-shin. 

3  Neri.     Nay'-ree. 

4  Neumann.    Noy'-man.  c 


THE  BLESSED  SACRAMENT  201 

hours  only.    Continual  relays  of  watchers  should  be  present 
during  the  whole  Adoration. 

The  Indulgences.  1.  A  partial  indulgence  of  seven  years 
and  seven  quarantines  (a  quarantine  being  forty  days)  may 
be  gained  each  day  by  a  visit  to  the  church  where  the 
Blessed  Sacrament  is  exposed.  2.  A  plenary  indulgence  is 
obtained  by  one  visit  with  Confession  and  Holy  Commimion 
and  the  usual  prayer  for  the  intention  of  our  Holy  Father 
the  Pope.  The  Confession  and  Communion  need  not  take 
place  in  the  church  where  the  devotion  is  being  held,  and 
the  Communion  may  take  place  at  any  time  on  one  of  the 
three  days,  even  before  the  Adoration  has  been  begun  or 
after  it  has  been  completed.  The  indulgences  may  be 
applied  to  the  souls  in  purgatory. 

QUESTIONS.  1.  What  is  Benediction  of  the  Blessed 
Sacrament?  2.  In  what  is  the  Host  exposed?  3.  What 
hymn  is  always  sung?  4.  Why  is  the  blessing  given  in 
silence?  5.  How  many  candles  must  be  used?  6.  Who 
assist  at  a  solemn  Benediction,  and  how  are  they  vested? 

7.  What  sacred  vessel  is  used  in  a  simpler  form  of  Bene- 
diction?   8.  In  Benediction  given  to  the  sick? 

9.  Give  briefly  the  early  history  of  Benediction  of  the 
Blessed  Sacrament.  10.  On  what  occasions  is  this  service 
often  used  ? 

11.  What  is  the  Forty  Hours'  Adoration?  12.  When  is 
it  held  ?  13.  What  is  the  opening  Mass  called  ?  14.  What 
Mass  is  said  on  the  second  day?    15.  On  the  third  day? 

16.  What  was  the  origin  of  this  devotion  ?  17.  Why  was 
the  Blessed  Sacrament  exposed  for  forUj  hours  ?  18.  When 
and  where  did  the  practice  begin  of  having  the  Adoration 
in  various  churches  on  successive  Sundays?  19.  What 
order  probably  introduced  it  ?  20.  What  Pope  first  granted 
indulgences  for  it,  and  when  ?  21.  Who  brought  the  devo- 
tion to  Rome?  22.  What  was  the  object  of  the  prayers 
offered  at  it  in  those  days  ? 

23.  What  two  Popes  made  rules  for  it,  and  when?    24. 


202  THE  VISIBLE  CHTJECH 

What  are  the  rules  called?  25.  When  was  it  introduced 
into  the  United  States,  and  probably  by  whom  ? 

26.  How  many  candles  are  required?  27.  What  should 
be  done  on  entering  and  le-iving  the  church?  28.  What 
Masses  may  be  said  on  the  altar  whereon  the  Blessed  Sacra- 
ment is  exposed  ?  29.  What  litany  is  recited  at  the  opening 
and  closing?  30.  Are  Requiem  Masses  permitted?  31. 
How  long  does  the  Adoration  usually  last  ? 

32.  What  partial  indulgence  may  be  gained,  and  how? 

33.  What  plenary  indulgence,  and  under  what  conditions  ? 

34.  How  may  these  indulgences  be  applied  ? 

Lesson  53 

DEVOTIONS   IN   HONOR    OF    THE   SACRED 

HEART 

Devotion  to  tlie  Sacred  Heart  is  an  expres- 
sion of  adoration,  love  and,  especially,  reparation. 
We  adore  it,  because  it  is  the  Heart  of  Christ,  a  part 
of  His  human  nature,  which  is  united  to  the  Divine 
Nature  of  the  Second  Person  of  the  Blessed  Trinity. 
The  Heart  of  Jesus  is  a  natural  symbol  of  His  in- 
finite love  for  us,  for  the  human  heart  has  always 
been  looked  upon  as  an  emblem  of  love. 

Each  of  the  twelve  months  of  the  year  has  its  special 
devotion.  Some  of  these  are  authorized  and  approved  by 
the  Church,  and  those  who  practise  them  receive  certain 
indulgences.  The  month  of  June  is  the  month  of  the  Sacred 
Heart ;  during  it  the  faithful  are  exhorted  to  special  zeal  in 
the  worship  of  the  Heart  of  our  Blessed  Saviour. 

Tlie  History  of  tlie  Devotion.  Devotion  to 
the  Sacred  Heart  has  become  widely  known  only 
since  the  seventeenth  century,  and  it  was  not  sane- 


THE  SACRED  HEART  203 

tioned  by  the  Cliurch  for  general  use  until  the  latter 
part  of  the  eighteenth. 

Homage  paid  to  the  Heart  of  Jesus  is  mentioned  by 
spiritual  writers  as  early  as  the  twelfth  century,  but  it  was 
practised  to  a  very  limited  extent  until  the  time  of  Saint 
Margaret  Mary  Alacoque/  who  became  the  apostle  of  this 
beautiful  devotion. 

She  was  born  in  the  village  of  Lhautecour,^  in  France, 
in  1647,  and  died  in  1690.  She  entered  the  community  of 
Visitation  nuns  at  Paray-le-MoniaP  in  1671.  It  is  said 
that  our  Blessed  Lord  appeared  to  her  on  several  occasions, 
and  in  one  of  these  visions  He  showed  her  His  Heart, 
pierced  with  a  wound,  encircled  with  a  crown  of  thorns, 
surrounded  by  flames  and  surmoimted  by  a  cross.  He 
commanded  her  to  practise  and  to  teach  to  others  the  devo- 
tion to  His  Sacred  Heart,  and  made  certain  promises  of 
graces  to  be  imparted  to  all  who  love  and  adore  it. 

The  devotion  spread  rapidly,  but  was  not  fully  approved 
by  the  Church  for  more  than  a  century.  In  1794  Pius  VI 
granted  indulgences  to  those  who  practise  it. 

The  Feast  of  the  Sacred  Heart.  Attempts 
were  made,  in  1697  and  in  1729,  to  have  a  day  set 
apart  in  honor  of  the  Heart  of  our  Lord,  but  each 
of  these  proposals  was  rejected  by  the  Roman  Con- 
gregation of  Sacred  Rites.  In  1765  a  number  of 
churches  were  permitted  to  celebrate  this  feast;  in 
1856,  under  Pius  IX,  this  permission  was  extended  to 
the  w^hole  world — the  feast  being  assigned  to  the  day 
after  the  octave  of  Corpus  Christi,  in  the  month  of 
June. 

In  18S9,  under  Leo  XIII,  the  day  was  raised  to  a  higher 
rank  in  the  Church's  calendar,  and,  ten  years  later,  all 

1  Alacoque.     AV-ah-coke. 

2  Lhautecour.     Lote-koor'. 

8  Paray-le-Monial.     Pah'-ray-luh-Mo'-ne-aL 


204  THE  VISIBLE  CHURCH 

mankind  was  solemnly  consecrated  by  the  same  Pontiff  to 
the  Sacred  Heart  of  Jesus. 

Margaret  Mary  Alacoque  was  pronounced  Venerable  by 
Leo  XII  in  1824,  was  declared  Blessed  by  Pius  IX  in  1864, 
and  was  proclaimed  a  Saint  by  Benedict  XV  in  1920. 

The  First  Fridays.  One  of  the  greatest  fac- 
tors not  only  in  making  this  devotion  known  to  the 
world  but  in  distributing  its  spiritual  benefits  is 
the  Devotion  of  the  First  Fridays. 

The  12th  promise  of  Our  Lord  to  St. 
Margaret  Mary:  "I  promise  thee  in  the 
excess  of  the  Mercy  of  My  Heart,  that  Its 
all-powerful  love  will  grant  to  all  those  who 
receive  Communion  on  the  First  Friday  of 
every  month  for  nine  consecutive  months, 
the  grace  of  final  repentance,  and  that  they 
shall  not  die  under  my  displeasure,  nor 
Badge.  without  receiving  their  sacraments,  and  that 
My  Heart  shall  be  their  secure  refuge  in  that  last  hour." 
The  First  Friday  Devotion  has  been  widely  extended  by 
the  League  of  the  Sacred  Heart  (or  the  Apostleship  of 
Prayer — Lesson  66),  which  is  promoted  by  the  Jesuit 
Fathers;  and  that  society  has  been  largely  instrumental 
in  fostering  the  practice  of  frequent  Communion.  Its 
members  wears  an  oval  badge  of  red  woolen  material,  bear- 
ing a  picture  of  the  Sacred  Heart  of  our  Lord. 

QUESTIONS.  1.  How  does  the  devotion  to  the  Sacred 
Heart  differ  from  devotion  to  the  saints?  2.  Of  what  is 
the  Heart  of  our  Lord  a  symbol?  3.  Which  is  the  month 
of  the  Sacred  Heart  ? 

4.  How  long  has  the  devotion  to  the  Sacred  Heart  been 
widely  known  ?    5.  When  was  it  sanctioned  by  the  Church  ? 

6.  In  what  century  do  we  find  mention  of  this  devotion? 

7.  Who  was  its  principal  promoter?     8.  When  and  where 
was  she  born,  and  when  did  she  die?    9.  What  community 


SERVICES  FOR  THE  DEAD  205 

did  she  enter ;  where,  and  when  ?  10.  Describe  her  vision 
of  the  Sacred  Heart.  11.  What  did  our  Lord  command  and 
promise?  12.  When  was  the  devotion  fully  approved, 
and  by  what  Pope  ? 

137  When  were  attempts  made  to  have  a  festival  assigned 
in  honor  of  the  Sacred  Heart?  14,  When  was  a  limited 
permission  given?  15.  When  and  by  what  Pope  was  this 
extended  to  the  world?  16.  On  what  day  does  the  feast 
occur?  17.  What  was  done  by  Leo  XIII,  and  in  what 
year  ?  18.  What  else  did  that  Pontiff  do  ?  19.  What  Popes 
pronounced  Margaret  Mary  Venerable,  Blessed  and  a  Saint, 
and  in  what  years? 

20.  Describe  the  devotion  of  the  First  Fridays.  21. 
What  society  has  helped  to  extend  it,  and  by  what  religious 
order  is  that  society  promoted?  22.  Describe  a  badge  of 
the  Sacred  Heart. 


Lesson  54 

SERVICES  FOR  THE  DEAD 

Our  Church  honors  the  dead  bodies  of  her  chil- 
dren because  these  bodies  have  been  temples  of  the 
Holy  Ghost,  tabernacles  of  Jesus  Christ  and  instru- 
ments used  in  God's  service;  and  because  they 
are  destined  to  rise  again  on  the  day  of  General 
Judgment.  She  prays  for  the  dead  because  she 
believes  in  the  doctrine  of  the  Communion  of  Saints ; 
that  is,  that  we  who  are  here  on  earth  are  in  com- 
munion with  the  souls  in  purgatory  and  with  the 
saints  and  angels  in  heaven. 

She  teaches  us  that  prayers,  good  works,  Masses,  indulg- 
ences, etc.,  may  be  applied  by  us  to  the  suffering  souls  in 
general  or  to  some  soul  in  particular. 

Any  Mass  may  be  offered  for  the  souls  in  purgatory ;  but 
the  Church  has  given  us,  for  their  special  benefit,  a  series 


206  THE  VISIBLE  CHURCH 

of  Masses  with  appropriate  prayers  and  other  parts.  These 
Masses  are  described  below. 

Funeral  Rites.    In  many  parts  of  the  world 

it  is  customary  to  begin  these  at  the  house  where 
the  death  took  place,  with  a  solemn  procession  to 
the  church.  In  some  of  our  churches  the  clergy 
meet  the  body  at  the  door  and  accompany  it  to  the 
altar.  If  the  deceased  was  a  lay  person,  his  feet 
are  pointed  towards  the  altar ;  if  a  priest,  the  body 
is  turned  the  opposite  way,  to  signify  that  his  work 
during  life  was  to  instruct  the  people  from  the  altar. 

Masses  of  Requiem.  All  Masses  for  the  dead 
which  are  said  or  sung  in  black  vestments  are  called 
Requiem  Masses,  from  the  opening  words  of  the 
Introit:  **  Requiem  aeternam  dona  eis,  Domine"^ — 
*'Rest  eternal  grant  unto  them,  0  Lord." 

The  altar  is  without  ornaments,  and  the  tabernacle  veil 
is  purple.  All  parts  of  the  Mass  that  are  expressive  of  joy 
are  omitted ;  there  is  no  opening  psalm,  no  Gloria,  nor 
Alleluia,  nor  Credo.  At  the  Agnus  Dei,  the  Lamb  of  God 
is  besought  to  "give  them  eternal  rest."  Instead  of  the 
"Ite,  missa  est,"  ^  the  priest  prays  "Requiescant  in  pace,"  ' 
("May  they  rest  in  peace").  The  mournful  "Dies  Irae"* 
(Lesson  25)  forms  a  part  of  the  Requiem  Mass,  and  there 
is  a  special  Preface. 

The  Kinds  of  Requiem  Masses.     1.  The 

funeral  Mass,  offered  on  the  day  of  the  burial,  or 
as  soon  as  possible  thereafter.    2.  The  Mass  on  the 

1  Requiem  aeternam  dona  eis,  Domine.  Ray'-quee-em  ay-ter'-nam 
doe'-nah  eli'-iss,  Dom'-in-ay. 

2  Ite,  missa  est.     E'-tay,  miss'-ah  est. 

8  Requiescant  in  pace.     Ray-quee-ess'-cant  in  pah' -say. 
*  Dies  Irae.    Dee'-aze  E'-ray. 


SERVICES  FOR  THE  DEAD  207 

third  day  after  the  death  or  the  funeral.  3.  The 
Mass  on  the  seventh  day.  4.  The  Mass  on  the 
thirtieth  day  (often  caUed  the  ''month's  mmd"). 
5.  The  anniversary  Mass.  6.  The  daily  Mass  (m 
Latin,  Missa  quotidiana.^) 

Besides  these,  there  are  three  Masses  of  Requiem  with 
specialprayers,  for  All  Souls' Day. 

These  various  Masses  of  Requiem  differ  from  each  other 
only  in  the  Collects,  Epistle,  Gospel,  Secret  Prayers  and 
Postcommunion.     (Lesson  25,  etc.) 

The    Catafalque.      At    funeral 
Masses  when  the  body  of  the  deceased 
is   not    present,    and   at    other   high 
Masses   of  Requiem,   a  coffin-shaped       _^ 
frame    covered    with    a    black    cloth      catafalque, 
(called  a  pall)  is  erected  before  the  altar.    This  is 
called  a  catafalque.^ 

In  the  times  of  the  Crusades,  when  a  Christian  knight 
died  in  Eastern  lands,  a  service  in  his  memory  was  held  at 
home,  at  which  a  "funeral  pile"  was  erected,  decorated 
with  'his  sword,  shield,  etc.  This  was  the  origin  of  the 
catafalque. 

The  Absolution.  This  is  the  name  given  to 
the  prayers  read  in  the  church  after  a  funeral  Mass 
or  at  services  for  the  dead  when  Mass  is  not  cele- 
brated. 

The  Absolution  consists  of  the  prayer  "Non  intres' '  ^ 
("Enter  not  into  judgment  with  Thy  servant,  0  Lord"), 
the  chanting  of  the  "Libera"  *  ("DeUver  me,  0  Lord,  from 

1  quotidiana.     quo-tid-ee-ah'-nah. 

2  catafalque,  cat'-ah-fawlk. 
8  non  intres.  non  in'-trays. 
4  libera,    lee'-ber-ah. 


208  THE  VISIBLE  CHURCH 

everlasting  death"),  the  Kyrie,  the  Pater  Noster,  certain 
verses  and  responses,  and  a  prayer.  During  the  recitation 
of  the  Pater  Noster  the  coffin  is  sprinkled  with  holy  water 
(symbolizing  the  preservation  of  body  and  soul  from  the 
power  of  Satan),  and  is  incensed  (signifying  the  honor  due 
to  the  body  as  a  former  temple  of  God). 

When  the  clergy  accompany  the  body  to  the  grave,  a 
prayer  is  read,  "May  the  angels  lead  thee  into  Paradise," 
etc.  At  the  burial  the  Canticle  of  Zachary  (the  "Bene- 
dictus"^)  is  said  or  sung,  with  the  words  of  our  Blessed 
Lord  to  the  sisters  of  the  dead  Lazarus :  "I  am  the  Resur- 
rection and  the  Life,"  etc.,  followed  by  the  Kyrie,  Pater 
Noster,  certain  verses  and  another  prayer,  and  the  sprink- 
ling of  the  coffin  with  holy  water. 


QUESTIONS.  1.  Why  does  the  Church  honor  the  dead  ? 
2.  What  is  the  Communion  of  Saints  ?  3.  In  many  parts  of 
the  world,  where  do  the  funeral  rites  begin  ?  4.  How  is  the 
body  of  a  lay  person  laid  before  the  altar,  and  why?  5. 
How  is  the  body  of  a  priest  laid,  and  why  ? 

6.  Why  are  Masses  in  black  vestments  called  Requiem 
Masses?  7.  What  can  you  say  of  the  arrangement  of  the 
altar  ?  8.  What  are  the  chief  differences  between  a  Mass  of 
Requiem  and  an  ordinary  Mass? 

9.  Name  the  kinds  of  Requiem  Masses. 

10.  What  is  a  catafalque?    11.  What  was  its  origin? 

12.  What  name  is  given  to  the  service  in  the  church  after 
a  funeral  Mass  ?  13.  Name  its  principal  parts.  14.  What 
ceremonies  are  performed  during  the  Pater  Noster?  15. 
What  do  these  ceremonies  signify?  16.  What  prayer  is 
said  on  the  way  to  the  grave?  17.  What  is  done  at  the 
burial  ? 

1  benedictus.    bay-nay-dick'-tuss. 


OUR  DAILY  PRAYERS  209 

Lesson  55 
OUR  DAILY  PRAYERS 

The  liord's  Prayer,  also  known  as  the  Our 
Father,  is  the  greatest  of  all  prayers.  It  was  taught 
by  our  Lord  to  His  disciples,  and  expresses  adora- 
tion, recognition  of  God's  attributes,  and  petitions 
for  graces,  worldly  favors,  forgiveness  and  protec- 
tion. 

It  is  found  in  the  sixth  chapter  of  the  Gospel  of  St. 
Matthew,  but  the  wording,  as  given  there,  is  slightly  differ- 
ent from  that  now  used  by  us.  It  reads  thus:  "Our  Father 
who  art  in  heaven,  hallowed  be  thy  name.  Thy  kingdom 
come.  Thy  will  be  done  on  earth  as  it  is  in  heaven.  Give 
us  this  day  our  supersuhstantial  bread.  And  forgive  us  our 
debts  as  we  also  forgive  our  dehtors.  And  lead  us  not  into 
temptation.    But  deliver  us  from  evil.    Amen." 

In  the  Gospels  of  St.  Mark  and  St.  John  it  is  not  recorded 
at  all.  In  that  of  St.  Luke  it  is  found  in  a  shorter  form : 
' '  Father,  hallowed  be  thy  name.  Thy  kingdom  come.  Give 
us  this  day  our  daily  bread.  And  forgive  us  our  sins,  for 
we  also  forgive  every  one  that  is  indebted  to  us.  And  lead 
us  not  into  temptation."    (Luke  11,  2.) 

This  prayer,  then,  as  used  by  the  Church  from  the  earliest 
times,  was  formed  by  combining  the  versions  of  St.  Matthew 

and  St.  Luke. 

Some  Protestant  denominations  add:  "For  Thme  is  the 
kingdom,  the  power  and  the  glory,  forever  and  ever. 
Amen."  This  ending  occurs  in  some  old  liturgical  books 
of  Eastern  rites.  It  is  not  a  part  of  the  Our  Father,  but 
is  an  embolism,  or  pious  addition,  repeating  the  sentiment 
of  the  prayer  and  intended  to  increase  the  fervor  of  the 
faithful.    It  never  came  into  use  in  the  Roman  Church. 

The  Hail  Mary,  sometimes  called  the  Angelical 


210  THE  VISIBLE  CHURCH 

Salutation,  is  the  most  important  of  the  prayers 
addressed  to  the  Blessed  Virgin.  It  expresses  salu- 
tation, praise,  congratulation,  thanksgiving  and 
petition. 

Catholics  use  this  prayer  more  often  than  any  other.  It 
forms  the  greatest  part  of  the  rosary,  and  is  recited  at 
morning,  noon  and  evening  in  the  Angelus. 

It  owes  its  origin  to  inspiration  from  God,  manifested 
through  one  of  His  angels,  one  of  His  saints,  and  His  holy 
Church.    It  consists  of  three  parts: 

1.  The  sahitation  of  the  Archangel  Gabriel  to  Mary: 
"Hail,  full  of  grace,  the  Lord  is  with  thee;  blessed  art  thou 
among  women," 

2,  The  words  of  St.  Elizabeth :  "Blessed  is  the  fruit  of 
thy  womb. ' ' 

8.  A  petition  added  by  the  Church:  "Holy  Mary, 
Mother  of  God,  pray  for  us  sinners,  now  and  at  the  hour  of 
our  death.    Amen." 

The  History  of  the  Hail  Mary.  This  prayer  *vas  unknown 
until  about  the  twelfth  century.  On  certain  festivals,  in 
addition  to  the  regular  Divine  Office,  the  "Little  Office  of 
the  Blessed  Virgin"  was  recited  in  monastic  houses.  In 
this  the  words  of  the  Archangel  and  of  Elizabeth  were 
repeated  frequently,  and  after  a  time  they  began  to  be  used 
as  a  prayer — thus  forming  the  first  half  of  the  Hail  Mary. 
In  1196  Eudes  de  Sully,  Bishop  of  Paris,  ordered  his  clergy 
to  teach  these  words  to  their  flocks.  The  Holy  Name  of 
Jesus  was  added  a  little  later,  probably  by  Pope  Urban  TV. 
The  last  part,  "Holy  Mary,  Mother  of  God,"  etc.,  was 
introduced  about  the  year  1500. 

This  prayer,  from  its  first  words  in  Latin,  is  often  called 
the  "Ave  Maria. "^ 

The  Apostles'  Creed  is  a  declaration  or  pro- 

1  Ave  Maria.    Ah'-vay  Mah-ree'-ah. 


OUR  DAILY  PRAYERS  211 

fession  of  our  faith,  containing  many  important 
truths  of  the  Church's  doctrine. 

It  is  called  a  "Creed"  from  its  first  word— in  Latin, 
Credo, '^  I  believe.  It  is  known  as  the  Apostles'  Creed 
because  in  former  times  there  was  a  belief  that  it  was  com- 
posed by  the  Apostles  on  the  day  of  Pentecost. 

It  is,  very  likely,  a  form  of  the  "profession  of  faith" 
required  in  early  times  from  converts,  and  is  used  for  this 
purpose  at  the  present  time  in  the  administration  of 
Baptism. 

It  does  not  contain  all  the  articles  of  Christian  belief — 
because  in  early  centuries  the  entire  Catholic  faith  was  not 
taught  to  converts  until  after  they  had  been  received  into 
the  Church.  Before  Baptism  they  were  not  taught  the 
nature  of  the  Mass  or  of  the  Holy  Eucharist ;  and  therefore 
these  doctrines  were  not  included  in  the  profession  of  faith 
which  they  learned. 

The  Confiteor  ^  is  an  acknowledgment  of  sin 
and  a  prayer  in  which  we  ask  the  intercession  of  the 
saints,  that  we  may  obtain  forgiveness  from  God. 

It  takes  its  name  from  its  first  word,  confiteor,  I  confess. 
It  was  originally  a  part  of  the  private  prayers  said  by  the 
priest  in  preparation  for  Mass.  Since  about  the  tenth  cen- 
tury it  has  formed  a  part  of  the  Mass,  and  this  was  extended 
to  the  whole  Roman  rite  by  Pope  St.  Pius  V  in  1570.  It  is 
used  also  in  the  sacrament  of  Penance,  in  the  Divine  Office, 
in  the  giving  of  Holy  Communion  publicly  or  privately,  in 
Extreme  Unction,  in  the  giving  of  the  Apostolic  blessing 
^nd  indulgence  to  the  dying,  and  in  our  prayers. 

The  Acts  of  Faith,  Hope  and  Love  are 

prayers  by  which  we  testif}^  that  we  possess  these 
three  great  *' theological  virtues";  and  the  Act  of 
Contrition  expresses  sorrow  for  sin. 

1  credo,     cray'-doe. 

2  confiteor.    con-fee' -taj-or. 


212  THE  VISIBLE  CHURCH 

The  Church  has  not  assigned  any  set  form  of  words  for 
these  prayers.  Accordingly,  different  words  will  be  found 
in  different  books. 


The  Prayers  at  Meals.  The  prayer  before 
meals  is  known  as  a  ''blessing,"  because  it  invokes 
God 's  blessing  upon  us  and  upon  what  we  are  about 
to  receive.  The  prayer  after  meals  is  called  a 
''grace,"  from  the  Latin  gratiae,^  thanks,  because 
it  expresses  our  gratitude  for  our  food  and  all  other 
favors  which  God  has  given  us.  There  is  no  strict 
rule  about  the  wording  of  these  prayers. 


QUESTIONS.  1.  Who  first  taught  the  Lord's  Prayer? 
2.  What  does  it  express?  3.  Tell  how  St.  Matthew's  ver- 
sion differs  from  that  now  used.  4.  Which  Evangelists  do 
not  mention  it  ?  5.  What  is  the  form  in  St.  Luke 's  Gospel  ? 
6.  What  can  you  say  of  the  ending  **For  Thine  is  the  king- 
dom, ' '  etc. ? 

7.  What  other  name  has  the  Hail  Mary  ?  8.  What  does 
it  express  ?  9.  Mention  some  uses  of  the  Hail  Mary.  10.  To 
what  does  it  owe  its  origin  ?  11.  What  is  the  first  part  of 
the  Hail  Mary  ?  12.  The  second  part  ?  13.  The  third  part  ? 
14.  Give  briefly  the  history  of  the  Hail  Mary.  ?  15.  What 
is  it  called  in  Latin  ? 

16.  What  is  the  Apostles'  Creed ?  17.  Why  is  it  called  a 
Creed?  18.  Why  the  Apostles'  Creed?  19.  Of  what  was 
it  a  form,  and  how  is  it  used  now?  20,  Why  does  it  not 
contain  all  the  articles  of  our  faith  ? 

21.  What  is  the  Confiteor?  22.  Whence  does  it  get  its 
name?  23.  What  was  it  originally?  24.  When  did  it  be- 
come a  part  of  the  Mass?  25.  In  what  other  services  is 
it  used  ? 

26.  What  are  the  Acts  of  Faith,  Hope  and  Love?    27. 

1  gratiae.     graht'-see-ay. 


LITANIES  213 

What  is  the  Act   of   Contrition?     28.  Has   the    Church 
assigned  a  definite  form  for  these  prayers  ? 

29.  What  is  the  prayer  before  meals  called,  and  why? 
30.  What  is  the  prayer  after  meals  called,  and  why  ? 


Lesson  56 
LITANIES— 1 

A  liitany  is  a  prayer  m  which  salutations  and 
petitions  are  repeated  many  times  in  varying  forms. 
The  name  is  derived  from  the  Greek  word  lite^ 
meaning  a  prayer. 

The  practice  of  using  such  prayers  existed  in  many 
ancient  religions.  The  135th  Psalm,  which  was  chanted  in 
the  public  worship  in  the  Jewish  Temple,  consists  of  twenty- 
seven  verses,  each  ending  with  the  words :  "for  his  mercy 
endureth  forever."  In  the  Book  of  Daniel  we  find  the 
canticle  of  the  three  youths  in  the  fiery  furnace,  each  verse 
ending  with  the  words:  "praise  and  exalt  him  above  all 
forever. ' ' 

In  early  Christian  times,  prayers  with  responses,  like  our 
present  litanies,  were  used  in  the  Mass.  Nothing  now  re- 
mains of  these  except  the  Kyrie  Eleison  ^  (Lesson  24). 

The  Approved  Litanies.  For  the  public 
services  of  the  Church  only  five  litanies  are  author- 
ized. These  are  the  Litany  of  the  Saints,  the  Litany 
of  the  Blessed  Virgin,  the  Litany  of  the  Holy  Name 
of  Jesus,  the  Litany  of  the  Sacred  Heart  and  the 
Litany  of  St.  Joseph. 

In  former  centuries  as  many  as  eighty  were  in  use ;  but 

1  Lite.     Lee'-tay. 

2  Kyrie  Eleison.    Kyrr'-e-ay  Ay-lay'-e-son. 


214  THE  VISIBLE  CHURCH 

in  1601  Pope  Clement  VIII  forbade  the  public  recitation  of 
all  except  the  Litany  of  the  Saints  and  that  of  the  Blessed 
Virgin.  Since  that  time  the  three  others  mentioned  above 
have  been  approved  by  the  Church. 

The  liitany  of  tlie  Saints.  This  is  made  up 
of  petitions  addressed  to  saints  of  different  classes 
—to  the  Blessed  Virgin,  to  the  Apostles,  to  martyrs, 
confessors,  and  virgins. 

It  was  prescribed,  much  as  we  have  it  now,  by  St.  Gregory 
the  Great  in  590,  and  it  was  in  use  even  earlier  in  a  different 
form. 

The  Church  at  the  present  day  makes  use  of  three  forms 
of  this  litany,  as  follows : 

1.  The  most  common  form  is  recommended  for  private 
devotion,  but  there  is  no  indulgence  for  reciting  it.  It  ia 
used  at  the  laying  of  the  corner-stone  of  a  church,  at  the 
blessing  of  a  church  or  a  cemetery,  at  the  Forty  Hours' 
Adoration,  and  on  other  occasions. 

It  is  recited  in  the  Divine  Office  on  the  Feast  of  St.  Mark, 
April  25 — probably  because  in  pagan  times  that  day  was 
a  great  festival,  celebrated  with  religious  processions  to 
bring  a  blessing  on  the  newly  planted  fields. 

It  is  also  used  on  the  Rogation  days — the  three  days 
preceding  the  Feast  of  the  Ascension.  The  word  rogation 
means  the  offering  of  petitions ;  and  the  practice  of  saying 
a  litany  on  these  days  goes  back  to  the  year  477,  when  it  was 
ordered  by  St.  Mamertus,^  bishop  of  Vienne,^  in  France, 
because  of  many  calamities  which  were  afflicting  that  coun- 
try. It  was  approved  for  the  whole  Church,  as  a  blessing 
for  the  fruits  of  the  earth,  by  St.  Leo  III  in  816. 

2.  The  second  form  of  this  litany  is  somewhat  shorter, 
and  is  used  on  Holy  Saturday  and  on  the  Vigil  of  Pentecost. 

3.  The  third  form  is  the  Litany  of  the  Dying,  which  \» 

1  Mamertus.     Mam-air'-tufls. 
t  Vienna.     Vee-«n', 


LITANIES  215 

a  part  of  the  "Commendation  of  a  Soul  Departing"  in  th^ 
Ritual. 

A  new  invocation  was  added  to  the  Litany  of  All 
Saints  in  March,  1922,  in  honor  of  the  third  centenary 
of  the  erection  of  the  Sacred  Congregation  of  the 
Propaganda.  The  addition  comes  just  after  the  invo- 
cation, "That  Thou  wouldst  vouchsafe  to  grant  peace 
and  unity  to  all  Christian  people,  etc.,"  and  reads : 

"That  Thou  wouldst  vouchsafe  to  bring  all  wanderers 
back  to  the  unity  of  the  Church,  and  all  unbelievers  to  the 
light  of  the  Gospel,  we  beseech  Thee  to  hear  us. ' ' 

The  liitany  of  tlie  Blessed  Virgin  con- 
sists of  a  number  of  her  titles  (some  of  which  are 
taken  from  the  prophecies  and  psalms  of  the  Old 
Testament),  with  petitions  that  she  may  pray  for  us. 

It  is  sometimes  called  the  "Litany  of  Loreto,"  because 
it  has  been  used  for  many  years  at  the  Italian  shrine  of 
that  name,  which,  according  to  legend  or  tradition,  contains 
the  "House  of  Nazareth"  in  which  our  Saviour  dwelt  in 
childhood. 

Its  authorship  is  unknown.  Some  say  that  it  is  not  older 
than  the  thirteenth  century;  others  attribute  it  to  Pope 
Sergius  I,  about  687,  or  to  St.  Gregory  the  Great.  It  was 
formally  approved  by  Sixtus  V  in  1587. 

From  time  to  time  new  petitions  have  been  inserted  into 
this  litany.  The  invocation  "Help  of  Christians"  com- 
memorates the  great  battle  of  Lepanto,^  in  1571,  when  the 
Christian  world  united  in  prayer  to  Mary  that  it  might  be 
saved  from  the  Moslem  yoke.  "Queen  of  All  Saints"  was 
added  by  Pius  VII  after  his  imprisonment  by  Napoleon. 
"Queen  Conceived  without  Original  Sin"  was  introduced 
by  Piux  IX  in  1846,  eight  years  before  the  doctrine  of  the 
Immaculate  Conception  was  defined  by  the  Church.  * '  Queen 

1  Lepanto.     Lay-pan'-toe. 


216  THE  VISIBLE  CHURCH 

of  the  Most  Holy  Rosary,"  long  used  by  Rosary  Societies, 
was  sanctioned  for  the  whole  Church  by  Leo  XIII  in  1883. 
"Mother  of  Good  Counsel"  was  approved  by  the  same  Pon- 
tiff in  1903.  "Queen  of  Peace"  was  added  by  Benedict  XV 
in  1917,  on  account  of  the  great  European  war. 

There  is  an  indulgence  of  300  days  (granted  by  Pius 
VII)  every  time  this  litany  is  said;  and  one  who  recites  it 
every  day  may  obtain  a  plenary  indulgence,  under  the  usual 
conditions,  on  the  five  principal  feasts  of  the  Blessed  Vir- 
gin— her  Immaculate  Conception,  Nativity,  Annunciation, 
Purification  and  Assumption. 

The  prayer  "We  fly  to  thy  patronage"  is  usually  recited 
before  this  litany,  and  the  "Hail,  Holy  Queen"  is  said  after 
it;  but  these  are  not  necessary  for  the  gaining  of  the 
indulgences. 


QUESTIONS.  1.  What  is  a  litany?  2.  Whence  is  the 
name  derived?  3.  Mention  parts  of  the  Old  Testament 
resembling  litanies.  4.  For  what  were  prayers  of  this  kind 
used  in  the  early  Church? 

5.  Name  the  approved  litanies.  6.  How  many  were  for- 
merly in  use?     7.  Who  restricted  the  number,  and  when? 

8.  What  is  the  Litany  of  all  Saints  ?  9.  Who  prescribed 
it?     10.  How  many  forms  of  this  litany  are  now  in  use? 

11.  Are  indulgences  gained  by  reciting  the  ordinary  form? 

12.  Mention  some  uses  of  this  form  in  church  ceremonies. 

13.  Why  is  it  recited  on  the  Feast  of  St.  Mark?  14.  On 
what  other  days  is  it  used  in  the  Office?  15.  What  is  the 
meaning  of  the  word  rogation?  16.  Give  the  origin  of 
the  practice  of  reciting  a  litany  on  these  days.  17.  Who 
approved  this  practice  for  the  whole  Church,  and  when? 
18.  What  can  you  say  of  the  second  and  third  forms  of 
this  litany?  19.  What  new  petition  has  been  added,  and 
why? 

20.  What  is  the  Litany  of  the  Blessed  Virgin  ?  21.  What 
is  its  other  name,  and  why?    22.  What  can  you  say  con' 


LITANIES  217 

cerning  its  authorship?  23.  'Wno  approved  it,  and  when? 
24.  When  and  why  were  the  words  "Help  of  Christians" 
inserted?  25.  Who  added  the  words  "Queen  of  All 
Saints"?  26.  Who  introduced  the  words  "Queen  Con- 
ceived without  Original  Sin,"  and  when?  27.  "Queen  of 
the  Most  Holy  Rosary"?  28.  "Mother  of  Good  Counsel"? 
29.  "Queen  of  Peace"?  30.  What  partial  indulgence  has 
been  granted  for  this  litany,  and  by  whom?  31.  On  what 
festivals  may  a  plenary  indulgence  be  gained?  32.  What 
prayers  usually  precede  and  follow  this  litany  ? 


Lesson  57 
LITANIES— 11 

The  Litany  of  the  Holy  Name  of  Jesus  is 

composed  of  invocations  expressing  the  titles  and 
attributes  of  our  Blessed  Lord  and  asking  His 
mercy. 

Its  authorship  is  unknown.  It  has  been  ascribed  to  St. 
Bernardine  of  Siena  and  to  St.  John  Capistran.  In  the 
year  1588  Pope  Sixtus  V  granted  an  indulgence  of  300  aays 
for  its  recitation,  but  it  was  not  approved  for  the  public 
services  of  the  Church.  Pius  IX,  in  1862,  renewed  this 
indulgence  and  permitted  the  litany  to  be  used  in  any 
diocese  whose  bishop  had  applied  for  it  to  Rome;  and  in 
1886  Leo  XIII  extended  the  permission  to  all  the  world 
and  gave  the  Church's  full  approval  to  this  beautiful 
prayer. 

The  liitany  of  the  Sacred  Heart  is  in- 
tended to  give  special  honor  to  the  loving  Heart  of 
Jesus.  It  begins  with  the  usual  petitions  to  the 
Persons  of  the  Blessed  Trinity,  and  contains  invo- 


218  THE  VISIBLE  CHURCH 

cations  to  the  Sacred  Heart,  the  emblem  of  our 
Saviour's  love  for  mankind.     (Lesson  53.) 

The  Litany  of  the  Sacred  Heart  was  authorized  for 
general  use  by  Leo  XIII  in  1899.  It  contains  thirty-three 
invocations  addressed  to  the  Heart  of  our  Lord. 

The  Litany  of  St.  Joseph  contains  twenty- 
five  invocations  expressing  the  virtues  and  dignities 
of  that  great  Saint,  the  foster-father  of  our  Blessed 
Lord. 

It  was  sanctioned  by  Pius  X  in  1909,  and  is  the  most 
recent  of  the  litanies  approved  by  the  Church  for  general 
use.  An  indulgence  of  300  days  may  be  gained  once  a  day 
by  reciting  it. 

The  veneration  of  St.  Joseph  goes  back  to  early  times. 
In  the  fourth  century  a  festival  in  his  honor  was  observed 
in  the  East;  but  he  was  not  publicly  venerated  in  the 
churches  of  the  Roman  rite  until  the  twelfth  century,  and 
his  feast,  on  March  19,  was  not  established  until  the  time 
of  Sixtus  IV,  about  1480.  Another  festival,  that  of  the 
Patronage  of  St.  Joseph,  was  approved  for  the  whole 
Church  by  Pius  IX  in  1847,  and  the  same  Pontiff,  in  1870, 
proclaimed  St.  Joseph  the  Patron  of  the  Universal  Church. 

QUESTIONS.     1.  Of  what  is  the  Litany  of  the  Holy 

Name  composed?  2.  What  can  you  say  of  its  authorship? 
3.  What  indulgence  was  granted  for  it;  when,  and  by 
whom?  4.  Who  renewed  this  indulgence,  and  when?  5. 
Under  what  restriction  was  the  use  of  this  litany  permit- 
ted? 6.  Who  finally  approved  it  for  general  use,  and 
when? 

7.  What  is  the  purpose  of  the  Litany  of  the  Sacred 
Heart?  8.  Of  what  is  it  composed?  9.  Of  what  is  the 
Sacred  Heart  an  emblem?  10.  What  Pontiff  authorized 
this  litany,  and  when?  11.  How  many  invocations  does  U 
contain  ? 


THE  CHUECHING  OF  WOMEN         219 

12.  What  does  the  Litany  of  St.  Joseph  contain?  13. 
When  and  by  whom  was  it  sanctioned?  14.  What  indul- 
gence is  gained  by  reciting  it?  15.  When  and  where  was 
a  festival  of  St.  Joseph  first  observed?  16.  When  was  he 
first  venerated  in  the  Roman  rite?  17.  By  whom  and  when 
was  his  feast-day  established?  18.  On  what  day  does  it 
occur?  19.  What  other  festival  is  celebrated  in  his  honor? 
20.  Who  approved  it,  and  when?  21.  What  other  honor 
was  paid  to  St.  Joseph  by  the  same  Pontiff,  and  when  ? 
22,  Who  approved  it,  and  when  ?  23.  What  other  honor 
was  paid  to  St.  Joseph  by  the  same  Pontiff,  and  when  ? 


Lesson  58 

TEE  CHURCHING  OF  WOMEN 

The  Cliurcliing:  of  Women,  called  in  the 
Ritual,  **The  Blessing  of  a  Woman  after  Child- 
birth, "  is  a  ceremony  by  which  mothers  may  express 
their  gratitude  to  God  for  the  blessing  conferred 
upon  them  in  their  motherhood. 

This  ceremony  was  probably  suggested  by  the  rite  of 
legal  purification  prescribed  by  the  Jewish  law  for  a  mother 
after  the  birth  of  a  child ;  but  the  Catholic  ceremony  differs 
from  the  Jewish.  The  latter  was  based  on  the  idea  of  legal 
defilement ;  that  is,  the  sufferings  of  motherhood  were  looked 
upon  as  a  part  of  the  penalty  imposed  on  Eve  and  her 
daughters ;  and  the  woman  who  had  borne  a  child  was 
required  to  comply  with  certain  conditions  before  she  was 
permitted  to  be  present  at  the  public  worship  of  God.  The 
Jews,  however,  did  not  consider  that  there  was  any  stain 
of  sin  on  a  woman  because  she  had  become  a  mother.  The 
Catholic  ceremony  of  blessing  a  woman  after  childbirth  is 
an  '^spression  of  thanksgiving;  it  implies  no  unfitness  or 
penalty  of  any  kind. 


220  THK  VISIBLE  CHURCH 

In  imitation  of  the  Blessed  Virgin  Mary,  wlio  submitted 
to  the  rite  of  purification  after  the  birth  of  our  Redeemer, 
it  became  customary  in  early  Christian  times  (probably 
about  the  fourth  century)  for  women  to  abstain  from  enter- 
ing the  church  when  God  had  blessed  them  with  offspring. 
They  then  sought  the  blessing  of  the  priest  at  the  church 
door,  were  led  in  by  him,  and  publicly  offered  thanks  before 
the  altar. 

This  blessing  is  for  honorable  motherhood  only ;  that  is, 
only  those  mothers  whose  children  are  born  in  lawful  wed- 
lock may  receive  it.  It  may  be  given  to  a  mother  whose 
child  has  died  without  Baptism,  for  she  has  reason  to  thank 
God  for  her  own  preservation. 

There  is  no  obligation  whatever  to  receive  this  blessing. 
It  would  not  be  even  a  venial  sin  to  omit  it. 

The  Details  of  the  Blessing.  It  must  be  given  in  a  church 
or  in  a  place  where  Mass  is  said  publicly,  and  never  else- 
where. The  Ritual  directs  that  the  woman  shall  kneel  first 
at  the  door  of  the  church,  holding  a  lighted  candle ;  but  the 
whole  ceremony  now  usually  takes  place  at  the  altar-rail. 
The  priest  wears  a  surplice  and  a  white  stole.  He  sprinkles 
the  woman  with  holy  water  and  recites  the  23rd  Psalm, 
with  the  antiphon  "She  shall  receive  a  blessing  from  the 
Lord  and  mercy  from  God  her  salvation;  for  this  is  the 
generation  of  those  who  seek  the  Lord."  He  then  extends 
the  end  of  his  stole,  which  the  woman  takes  in  her  hand, 
to  denote  that  she  is  being  led  into  the  church  to  offer 
thanks  to  God.  Verses  and  a  prayer  follow,  after  which 
she  is  sprinkled  with  holy  water  and  is  solemnly  blessed 
by  the  priest. 

It  is  customary  to  make  an  offering  for  religious  purposes 
on  the  occasion  of  receiving  this  blessing,  in  imitation  of  the 
offering  of  a  pair  of  doves  by  Mary  at  her  purification. 

QUESTIONS.     1.  What  is  meant  by  the  churching  of 


(  HURCH  MUSIC  221 

women  ?  2.  What  is  its  title  in  the  Ritual  ?  3.  What  Jew- 
ish ceremony  probably  suggested  it  ?  4.  How  do  the  Jewish 
and  Catholic  ceremonies  differ?  5.  In  imitation  of  whom 
was  this  ceremony  introduced  ?    6.  In  what  century  ? 

7.  May  all  mothers  receive  this  blessing?  8.  Why  may 
it  be  given  to  a  mother  whose  child  has  died  unbaptized? 
9.  Is  it  a  sin  if  the  blessing  be  omitted? 

10.  Where  may  the  blessing  be  given?  11.  According  to 
the  Ritual,  where  should  the  ceremony  begin?  12.  What 
does  the  priest  wear?  13.  What  psalm  does  he  recite? 
14.  What  antiphon  is  recited?  15.  How  is  the  stole  used, 
and  what  does  this  denote?  16.  Describe  the  rest  of  the 
ceremony.  17.  Why  is  an  offering  made  ? 


LfissoN  59 

CHURCH  MUSIC 

Music  IS  an  important  auxiKary  to  worship,  for 
when  it  is  appropriate  in  character  to  the  service 
at  which  it  is  used,  it  is  an  effective  expression  of 
religious  feeling. 

It  has  been  used  in  nearly  all  religions  since  the  beginning 
of  the  world.  Among  the  Jews,  religious  chanting  and  the 
use  of  instruments  formed  a  part  of  the  divine  service.  In 
the  early  Christian  Church,  mnziQ  was  used  at  the  meetings 
of  the  faithful,  especially  in  the  form  of  psalms  and  hymns. 
After  a  time,  the  chanting  of  parts  of  the  Mass  came  into 
use;  this  is  attributed  largely  to  St.  Ambrose,  Bishop  of 
Milan  (340-397). 

The  Gregorian  Chant  is  the  special  form  of 
music  authorized  for  the  services  of  the  Church. 
It  is  so  called  from  its  foimder,  St.  Gregory  the 


222  THE  VISIBLE  CHURCH 

Great  (Pope  from  590  to  604),  and  it  is  also  known 
as  plain,  Roman  or  choral  chant. 

It  is  probable  that  some  of  the  psalm-tunes  of  our  Church 
are  derived  from  those  used  by  the  Jews.  Pope  Damasus^ 
(about  380)  decreed  that  the  verses  of  the  psalms  should 
be  chanted  by  alternate  choirs  and  that  the  Gloria  Patri 
should  be  added  at  the  end  of  each  psalm.  Pope  St.  Gregory 
the  Great  is  said  to  have  discovered  the  musical  octave,  to 
have  distinguished  the  various  notes  by  means  of  letters, 
and  to  have  composed  many  hymns  and  other  parts  of  the 
chanted  service. 

The  Church's  music  was  considerably  reformed  by  the 
Council  of  Trent  (1545-1563)  and  by  various  popes  since 
that  time — especially  by  Pius  X  in  a  decree  issued  in  1903, 
known  as  the  "Motu  Proprio"^  (signifying  "of  his  own 
accord" — that  is,  issued  without  consultation  with  others). 
This  forbade  the  altering  or  transposing  of  words  and  un- 
due repetition  in  the  chanting  of  the  Mass  or  Office,  and 
urged  congregational  singing  and  the  exclusion  of  women 
from  church  choirs. 

The  Gregorian  chant  is  sung  in  unison  (that  is,  without 
harmonizing  parts)  and  without  strictly  measured  time. 
The  music  of  the  Italian  composer  Palestrina^  is  somewhat 
similar,  but  is  harmonized,  or  sung  in  parts ;  it  is  approved 
by  the  Church  for  her  services. 

Gregorian  Notation.  In  the  Gregorian  chant 
the  scale  of  sound,  called  the  stajf,  has  four  lines 
and  three  spaces.  (In  modern  musical  notation 
there  are  five  lines  and  four  spaces.)  The  seven 
steps  of  the  Gregorian  staff  correspond  to  the  seven 
notes  of  the  musical  octave,  and  if  any  of  these  is 
defined  by  one  of  two  signs  called  clefs   (that  is, 

1  Damasus.     Dam'-ah-suss. 

2  Motu  Proprio.    Mo'-too  Pro'-pree-o. 
8  Palestrina.    Pal-ess-tree'-nah. 


CHURCH  MUSIC  223 

keys)  indicating  the  notes  ''do"  and  **fa,"  the  other 
steps  receive  their  pitch  and  names    Qi^f 


from  it,  according  as  they  are  above    'k 

or  below  it  in  the  staff.  — "I    ^  ■ 


The  Gregorian  notes  differ  in  shape    ~[^^ 
from  those  used  in  ordinary  musical        Semi-Brevis 
notation.       There    are    three:  1.    A  ^^tZt, 

square  note,  called   hrevis'^    (short).        Gregorian 
2.  A  square  note  with  a  tail,  called  s^*^- 

longa"'  (long).  3.  A  diamond-shaped  note  called 
semi-brevis,^  having  about  half  the  value  of  the 
square  note. 

The  length  of  any  note,  however,  is  not  strictly  measured 
in  the  Gregorian  chant. 

The  musical  staff  and  the  movable  clefs  were  invented 
by  a  Benedictine  monk,  Guido  d'Arezzo,*  in  the  eleventh 
century.  He  is  said  to  have  given  the  names  to  the  first  six 
notes  of  the  octave.  The  note  "do"  was  originally  called 
"ut,"  and  the  six  names  are  taken  from  the  Vesper  hymn 
of  the  feast  of  St.  John  the  Baptist : 

UT  queant  laxis  REsonare  fibris 
MIra  gestorum  FAmuli  tuorum, 
SOLve  polluti  LAbii  reatmn, 
Sancte  Joannes.* 

The  Organ,  because  of  its  sonorous  and  majes 
tic  tone,  has  been  considered  from  very  early  times 
to  be  the  most  appropriate  instrument  for  religious 
services.    Organs  are  of  two  varieties — pipe  organ 
and  reed  organ.    The  former,  being  the  more  pow- 

1  brevis.     brev'-iss. 

2  longa.     lon'-gah. 

3  semi-brevis.     sem'-ee-brev'-igs. 

4  Guido  d'Arezzo.    Ghee'-do  dah-red'-zo. 

6  Oct  kway'-ant  lax'-iss  ray'-so-nah-ray  fee'-briss  Mee'-rah  jest-oh'- 
rum  fah'-moo-lee  too-oli'-rum,  Sol'-vay  pol-loo'-tee  lah'-be-ee  ray- 
ah'-tum,  Sank'-tay  Yo-an'-nays. 


224  THE  VISIBLE  CHURCH 

erful,  is  the  one  generally  used  in  our  churches.  It 
consists  of  tubes  of  wood  or  of  metal,  supplied  with 
air  from  bellows  and  a  wind-chest,  and  equipped 
with  stops,  by  which  the  tones  of  various  musical 
instruments  are  imitated. 

There  is  no  authority  for  the  story  that  it  was  invented 
by  St.  Cecilia.  It  was  developed  gradually  from  the  syrinx^ 
(a  set  of  pipes  bound  together)  by  attaching  a  wind-box 
and  bellows,  the  pipes  being  caused  to  sound  by  means  of 
a  perforated  sliding  plate.  This  device  is  said  to  have  been 
invented  by  a  certain  Ctesibius.^  A  hydraulic  organ  (actu- 
ated by  water)  is  mentioned  by  writers  in  the  fourth 
century,  and  is  attribted  to  Archimedes.^  Portable  organs 
were  in  use  in  the  tenth  century,  and  reed-organs  (with 
vibrating  metal  tongues  instead  of  pipes)  were  invented  a 
little  later.  Organs  with  two  or  more  manuals  or  key- 
boards were  constructed  about  1350.  The  coupler  (a  device 
by  which  when  a  key  is  depressed  a  corresponding  key  is 
pulled  down  elsewhere)  dates  back  to  about  1450.  The 
stops,  by  which  the  volume  and  tone  of  the  organ  are  varied 
to  imitate  other  instruments,  came  into  use  about  1500. 
The  swell  (movable  shutters  by  which  the  volume  of  sound 
is  increased  or  diminished)  was  invented  by  an  Englishman 
named  Jordan,  in  1712. 

Other  musical  instruments  are  allowed  in  church  under 
certain  restrictions.  The  "Motu  Proprio"  of  Pius  X  per- 
mits them  with  the  sanction  of  the  bishop. 


QUESTIONS.  1.  Why  is  music  an  important  auxiliary 
to  worship  ?  2.  How  was  it  used  among  the  Jews  ?  3.  In 
the  early  Christian  Church?  4.  Who  probably  promoted 
the  chanting  of  parts  of  the  Mass,  and  when? 

1  syrinx.     Bj'-rinks. 

2  Ctesibius.     Tay-sib'-ee-us. 

3  Archimedes.     The  English  pronunciation  is  Ar-chi-mee'-dees. 


PSALMS,  CANTICLES  AND  HYMNS    225 

5.  What  is  the  Gregorian  chant  ?  6.  Why  is  it  so  called  ? 
7.  When  did  St.  Gregory  the  Great  reign?  8.  What  are 
the  other  names  of  this  chant  ? 

9.  What  early  Pope  made  decrees  concerning  Church 
music,  and  when  ?  10.  What  musical  discoveries  are  attrib- 
uted to  St.  Gregory  the  Great?  11.  What  Council  reformed 
the  music  of  the  Church,  and  when  ?  12.  What  decree  was 
issued  by  Pius  X,  and  in  what  year?  13,  What  is  the 
meaning  of  "Motu  Proprio?"  14.  What  was  the  substance 
of  this  decree  ? 

15.  How  is  the  Gregorian  chant  sung  ?  16.  What  other 
music  is  approved  by  the  Church  for  her  services? 

17.  How  many  lines  and  spaces  are  in  the  Gregorian 
staff?  18.  Describe  the  use  of  clefs.  19.  Describe  the 
Gregorian  notes,  and  tell  their  value.  20.  Who  invented 
the  staff  and  clefs,  and  when?  21.  Whence  did  he  get  the 
names  of  the  first  six  notes  of  the  octave  ? 

22.  Which  are  the  two  varieties  of  organs?  23.  Describe 
a  pipe  organ.  24.  Did  St.  Cecilia  invent  it?  25.  From 
what  was  it  developed  ?  26.  Who  invented  the  sliding  plate 
which  caused  the  pipes  to  sound?  27.  Who  probably  in- 
vented a  hydraulic  organ?  28.  What  is  a  reed  organ? 
29.  When  did  organs  with  two  or  more  manuals  come  into 
use?  30.  What  is  a  coupler,  and  when  was  it  first  used? 
31.  What  are  stops,  and  when  did  they  come  into  use?  32. 
What  is  a  swell  ?    33.  Who  invented  it,  and  when  ? 

34.  Are  other  musical  instruments  allowed  at  church 
services  ? 


Lesson  60 

PSALMS,  CANTICLES  AND  HYMNS 

Psalms  are  chants  or  readings  taken  from  the 
Book  of  Psalms  in  the  Old  Testament. 

According  to  the  general  opinion,  all  or  nearly  all  of 
them  were  written  by  King  David.     They  are  of  many 


226  THE  VISIBLE  CHURCH 

kinds — expressing  hope,  grief,  repentance,  and  faith  in  the 
coming  Redeemer. 

Psalms  form  the  greater  part  of  the  Church's 
liturgy.  They  are  used  in  the  Divine  Office,  and 
parts  of  them  recur  constantly  in  the  words  of  the 
Mass. 

They  are  150  in  number,  and  in  the  present  arrangement 
of  the  Office  each  of  them  is  usually  recited  at  least  once 
within  each  week.  In  the  solemn  recitation  of  the  Office 
they  are  said  or  sung  antiphonally ;  that  is,  the  verses  are 
taken  alternately  by  each  half  of  the  choir. 

Canticles  are  songs  of  praise  and  triumph 
resembling  psalms.  Of  those  used  in  the  Divine 
Office,  sixteen  are  from  the  Old  Testament  and 
three  from  the  New. 

Some  have  been  in  use  in  the  Office  since  about  the  year 
800,  while  others  were  added  recently  by  order  of  Pius  X. 

Our  Church  also  uses  other  canticles  which  are  not  from 
the  Scriptures.    These  are  as  follows : 

1.  The  Te  Deum,^  which  is  attributed  to  Nicetius,^ 
Bishop  of  Treves,^  or  to  St.  Hilary  of  Poictiers.*  It  is 
recited  at  the  end  of  Matins  on  most  days  of  the  year. 

2.  The  Trisagion  ^  ("0  Holy  God,  holy  and  strong,  holy 
and  immortal,  have  mercy  on  us"),  which  is  said  in  Greek 
and  Latin  at  the  Adoration  of  the  Cross  on  Good  Friday 
(Lesson  49),  and  is  used  in  Latin  in  the  prayers  at  Prime 
in  the  Office  on  penitential  days.  It  was  adopted  from  the 
Greek  liturgy,  and  is  traceable  back  to  the  fifth  century. 

3.  The  Gloria  in  Excelsis,^  or  Greater  Doxology,  which 

1  Te  Deum.    Tay  Day'-um. 

*  Nicetius.     Nee-say'-she-us. 

8  Treves.     Trave. 

*  Poictiers.     Pwot'-yay. 

6  Trisagion.     Tris-agg'-e-on- 

9  Excelsis.     Ek-sel'-siss. 


PSALMS,  CANTICLES  AND  HYMNS    227 

is  used  in  the  Mass.     It  is  a  translation  of  an  old  Greek 
hymn,  and  is  treated  in  Lesson  24. 

Hymns  are  songs  of  praise  in  honor  of  God  or 
of  the  saints. 

From  very  early  times  hymns  were  sung  in  Christian 
worship.  About  the  sixth  century  the  use  of  metrical 
hymns,  often  with  rhyming  stanzas,  became  common. 

Breviary  Hymns.  There  are  173  of  these. 
Some  occur  frequently  in  the  Office,  while  others  are 
used  only  once  in  the  year,  on  some  special  feast. 

The  beautiful  hymns  in  honor  of  the  Blessed  Eucharist 
are  mostly  the  work  of  St.  Thomas  Aquinas,  in  the  thir- 
teenth century.    Among  them  are : 

1.  The  ' '  Adoro  Te  Devote. ' '  * 

2.  The  "Verbum  Supernum  Prodiens,"^  of  which  the 
last  portion  is  the  "0  Salutaris,"  sung  at  Benediction. 

3.  The  "Pange,  Lingua,"^  of  which  the  last  stanzas 
form  the  "Tantum  Ergo"  at  Benediction. 

Among  the  hymns  in  honor  of  the  Blessed  Virgin  are : 

1.  The  "Ave,  Maris  Stella"*  (Hail,  Star  of  the  Sea), 
attributed  to  Fortunatus,  Bishop  of  Poictiers,  in  the  sixth 
century. 

2.  The  * '  Stabat  Mater, ' '  ^  describing  the  sorrows  of 
Mary  at  the  Crucifixion.  It  is  used  frequently  in  our 
churches  at  the  Stations  of  the  Cross,  and  was  composed  by 
Giacopone  da  Todi,*'  a  Franciscan,  in  the  thirteenth  century. 

Anthems  in  honor  of  the  Blessed  Virgin  are  recited  daily 
in  the  Office  and  are  sung  at  Vespers  in  our  churches.  They 
vary  according  to  the  season  of  the  year,  as  follows : 

1  Adoro  Te  Devote.     Ad-o'-ro  Tay  Day-vo'-tay. 
2  Verbiim  Supernum  Prodiens.  Ver'-bum  Soo-per'-num  Pro'-dee-enz. 
8  Pange,  Lingua.     Pan'-jay,  Lin'-gwah. 
4  Ave,  Maris  Stella.    Ah'-vay  Mah'-riss  Stel'-lah. 
6  Stabat  Mater.     Stah'-baht  Mah'-tare. 
«  Giacopone  da  Todi.    Jack-o-po'-nay  dah  Toe'-dee. 


228  THE  VISIBLE  CHURCH 

1.  The  "Salve,  Regina"^  is  used  during  the  greater 
part  of  the  year.  It  was  probably  written  by  Hermannus 
Contractus,  a  German  monk,  about  1050. 

2.  The  "Alma  Redemptoris  Mater" ^  is  by  the  same 
author,  and  is  used  during  and  after  Advent. 

3.  The  "Ave,  Regina  Coelorum, "^  by  an  unknown 
author,  is  used  from  the  Purification  to  Holy  "Week. 

4.  The  "Regina  Coeli,"*  attributed  by  legend  to  St. 
Gregory  the  Great,  but  probably  not  older  than  the  tenth 
century,  is  used  during  the  Easter  time. 

Hymns  of  tiie  Missal.  These  are  mostly  used 
as  sequences  (Lesson  25)  in  certain  Masses.  They 
are: 

1.  The  ' '  Dies  Irae  "  **  ( Day  of  Wrath ) ,  writter.  in  rhym- 
ing three-line  stanzas,  and  forming  a  part  of  Masses  for 
the  dead.  It  was  composed  by  Thomas  of  Celano,^  in  the 
thirteenth  century. 

2.  The  ' '  Veni,  Creator  Spiritus, "  ^  a  hymn  to  the  Holy 
Ghost.  It  is  often  sung  in  our  churches  before  the  sermon, 
to  invoke  the  Spirit  of  Wisdom  upon  the  preacher.  By 
some  it  is  attributed  to  the  Emperor  Charlemagne,  but  it 
is  more  probably  the  work  of  St.  Gregory  the  Great. 

3.  The  "Lauda,  Sion,  Salvatorem, "  ^  used  in  the  Mass 
of  Corpus  Christi.  It  is  by  St.  Thomas  Aquinas,  and  was 
written  in  1264  by  order  of  Pope  Urban  IV. 

4.  The  ' '  Exsultet, "  ^  a  long  unrhymed  hymn  of  praise 
and  prayer,  is  not  a  part  of  the  Mass.  It  is  used  at  the 
blessing  of  the  paschal  candle  on  Holy  Saturday.     Some 

1  Salve,  Regina.     Sal'-vay,  Ray-jee'-nah. 

2  Alma  Redemptoris  Mater.    Al'-mah  Ray-demp-toe'-riss  Mah'-tare. 

3  Ave,  Regina  Coelorum.     Ah'-vay,  Ray-jee'-nah  Say-lo'-rum. 
■t  Regina  Coeli.    Ray-jee'-nah  Say '-lee. 

5  Dies  Irae.    Dee'-ays  E'-ray. 

6  Celano.     Chay-lah'-no. 

7  Veni,  Creator  Spiritus.    Vay'-nee  Cray-ah'-tor  Spee'-ree-tuss. 

8  Lauda,  Sion,  Salvatorem.     Loud'-ah,  See'-on,  Sal-vah-toe'-rem. 
0  Exsultet.     Ek-sul'-tet. 


PSALMS,  CANTICLES  AND  HYMNS    229 

authorities  assign  it  to  St.  Augustine,  but  it  is  probably  of 
later  date. 

Other  Hymns.  The  "Adeste  Fideles"^  (which  is  not 
a  hymn  of  the  Breviary  or  Missal)  is  used  during  the 
Christmas  season.  It  is  not  ancient,  and  is  probably  of 
French  or  German  origin. 

Among  our  English  hymns  we  may  mention  ''Lead, 
Kindly  Light,"  written  by  John  Henry  Newman,  after- 
wards Cardinal,  before  his  conversion  to  Catholicism.  The 
hymn  "Holy  God,  "We  Praise  Thy  Name"  is  a  free  trans- 
lation of  the  ' '  Te  Deum. ' '  It  was  composed  about  1853  by 
the  Rev.  Clarence  Walworth,  a  Protestant  minister  who 
afterwards  became  a  Catholic.  It  is  much  used  by  sodalities 
of  the  Holy  Name. 


QUESTIONS.  1.  What  are  psalms?  2.  Who  was  their 
author,  and  what  do  they  express?  3.  In  what  part  of  the 
liturgy  are  they  used  by  the  Church?  4.  What  is  their 
number,  and  how  often  is  each  usually  recited?  5.  What 
do  we  mean  by  reciting  the  psalms  antiphonaUy  ? 

6.  What  are  canticles?  7.  How  many  are  taken  from 
the  Old  Testament,  and  how  many  from  the  New  ?  8.  How 
old  is  their  use  in  the  Office  ?  9.  Name  three  other  canticles 
used  by  the  Church.  10.  What  can  you  say  of  the  "Te 
Deum"?  11.  Of  the  "Trisagion"?  12.  Of  the  "Gloria 
in  Excelsis"? 

13.  What  are  hymns?  14.  When  did  metrical  hymns 
come  into  use  ?    15.  How  many  hymns  are  in  the  Breviary  ? 

16.  Who  wrote  the  hymns  in  honor  of  the  Holy  Eucharist  ? 

17.  Name  three.     18.  From  what  hymns  do  we  get  the 
"0  Salutaris"  and  the  "Tantum  Ergo"? 

19.  Who  wrote  the  "Ave,  Maris  Stella"?  20.  What  can 
you  say  of  the  "Stabat  Mater"?  21.  At  what  services  are 
the  anthems  of  the  Blessed  Virgin  xised?  22.  What  can 
you  say  of  the  "Salve,  Regina"?    23.  Of  the  "Alma  Re- 

1  Adeste  Fideles.    Ad-ess'-tay  Fee-day' -lays. 


230  THE  VISIBLE  CHUECH 

demptoris  Mater  "  ?  24.  Of  the  "  Ave,  Regina  Coelormn ' '  ? 
25.  Of  the  "Regina  Coeli"? 

26.  How  are  the  hymns  of  the  Missal  mostly  used? 
27.  What  can  you  say  of  the  "Dies  Irae"?  28.  Of  the 
"Veni,  Creator  Spiritus"?  29.  Of  the  "Lauda,  Sion,  Sal- 
vatorem  "  ?    30.  Of  the  ' '  Exsultet ' '  ? 

31.  "What  well-known  hymn  is  used  at  Christmas,  and 
what  can  you  say  of  its  origin?  32.  Who  wrote  "Lead, 
Kindly  Light "  ?    33.  Who  wrote  ' '  Holy  God  "  ? 


PAET  IX 
AET  AND  ARCHITECTUEB 

Lesson  61 

CHRISTIAN  SYMBOLS— I 

Christian  Symbols,  as  used  in  art  and  archi- 
tecture, are  ornamental  details  emblematic  of  the 
great  truths  of  Christianity,  of  our  Saviour,  of  His 
Blessed  Mother  and  the  saints  of  the  Church  and 
of  the  virtues  which  our  religion  teaches. 

They  are  found  in  great  numbers  in  our  churches,  and 
were  in  use  in  the  earliest  days  of  Christianity.  In  the 
Roman  catacombs  rude  paintings,  containing  emblems  and 
ornaments  typifying  the  faith  of  the  Christians  of  those 
times,  are  still  to  be  seen. 

The  Cross  is  the  most  important  of  all  Christian: 
symbols.  It  is  the  sign  of  salvation,  the  sacred 
emblem  of  our  redemption  and  of  our  holy  faith — 
for  on  a  cross  our  Blessed  Saviour  died  for  us. 
(Lesson  32.) 

Animals  as  Symbols.  The  lamb  is  an  emblem 
of  our  Lord  Jesus  Christ,  the  Victim  offered  as  a 
sacrifice  for  our  sins. 

In  the  Jewish  sacrifices  a  lamb  prefigured  the  coming 
Messias;  and  when  St.  John  the  Baptist  pointed  Him  out 
to  the  multitude  he  cried  out:     "Behold  the  Lamb  of 

S!3I 


232 


THE  VISIBLE  CHURCH 


Lamb. 


God."  The  lamb  is  sometimes  represented 
standing,  bearing  a  cross  or  a  banner  in- 
scribed with  the  above  words ;  or  lying  as  if 
slain,  on  a  book  closed  with  seven  seals,  as 
described  in  the  vision  of  St.  John  the 
Evangelist,  in  the  Apocalypse,  the  last  book 
of  the  Bible.  The  lamb  is  also  a  general 
symbol  of  modesty  and  innocence,  and  hence 

is  used  as  an  emblem  of  the  virgin-martyr  St.  Agnes,  whose 

name  means  lamb. 

The  dove  is  the  special  symbol  of  the  Holy  Ghost. 
At  Christ 's  Baptism, ' '  and  lo,  the  heavens 

were  opened  to  him :  and  he  saw  the  Spirit 

of  God  descending  as  a  dove,  and  coming 

upon  him  (Matt.  3,  16).    We  see  the  dove 

also   in   pictures   of  the   annunciation,   to 

signify    the    incarnation    of    our    Blessed 

Saviour  by  the  power  of  the  Holy  Ghost. 
The    pelican,   which,    according   to 

legend,    feeds    its    young   with   its    own   blood,   is 

an  emblem  of  our  Redeemer,  who  shed  His  blood 
for  us,  and  particularly  of  the 
Blessed  Eucharist,  in  which  He 
nourishes  our  souls  with  His  Body 
and  Blood. 


Dove. 


Pelican. 


The  lion  typifies  our  Saviour,  the 
' '  Lion  of  the  fold  of  Judah. ' '  As  will 
be  explained  further  on,  it  is  also  a 
symbol  of  the  Evangelist  St.  Mark. 
It  is  emblematic  of  solitude,  because  it  dwells  in 
desert  places,  and  therefore  it  is  sometimes  shown 
in  pictures  of  hermit  saints. 

The  dragon,  a  fabulous  animal,  always  represents 
Satan  and  sin.  It  is  shown  as  being  conquered  by 
the  powers  of  good,  as  in  the  Scriptural  account  of 


CHRISTIAN  SYMBOLS  233 

St.   Michael  the  Archangel   and  in  the   medieval 
legend  of  St.  George. 

The  serpent  is  also  an  emblem  of  sin,  and  hence 
it  is  sometimes  placed  beneath  the  feet  of  the 
Blessed  Virgin,  to  symbolize  that  "the  seed  of  the 
woman  shall  crush  his  head."  But,  on  the  other 
hand,  a  serpent  twined  around  a  cross  is  an  emblem 
of  our  Lord,  recalling  the  brazen  serpent  which 
Moses  erected  to  cure  the  Israelites  in  the  desert. 

The  sign  of  the  fish,  usually  a  dolphin,  was  a 
favorite  emblem  of  early  Christian  times.  The  rea- 
son was  this : 

The  Greek  word  for  fish  is  Ichthus,'^  spelt  in  Greek  with 
five  letters  only :  I-ch-th-u-s.    These  form  what  is  called  an 
acrostic,  being  the  initial  letters  of  the  words 
"lesous  Christos,  Theou  Uios,  Soter"^ — or, 
in    English,    "Jesus    Christ,    Son    of    God, 
Saviour '  '•—  and  thus  the  fish  was  taken  as 
an  emblem  of  our  Blessed  Lord.    Because  it 
lives  in  water,  the  fish  is  also  a  symbol  of  the 
Sacrament  of  Baptism;    of  the  vocation  of 
the  Apostles,  the  "fishers  of  men";    and         Sign  of 
of    Christians   in   general,   typified  by   the       the  Fish. 
miraculous  draught  of  fishes  mentioned  in  the  Gospel  of 
St.  John. 


QUESTIONS.  1.  What  are  Christian  symbols?  2. 
What  can  you  say  of  their  ancient  use?  3.  Which  is  the 
most  important  of  Christian  symbols? 

4.  What  is  the  principal  signification  of  the  lamb,  and 
why?  5.  How  is  the  lamb  often  represented?  6.  What 
other  meaning  has  the  lamb,  and  of  what  saint  is  it  an 
emblem  ? 

1  Ichthus.     Ik'-thoos. 

2  lesous  Christos,  Theou  Uios,  Soter.  Yay'-soos  Krist'-oss,  Thay'-oo 
Whee'-oss,  So'-tair. 


234  THE  VISIBLE  CHURCH 

7.  What  is  the  meaning  of  the  dove  ?  8.  On  what  occa- 
sion did  the  Holy  Ghost  appear  under  this  form?  9.  Why 
IS  a  dove  shown  in  pictures  of  the  Annunciation  ? 

10.  What  is  the  symbolism  of  the  pelican,  and  why? 

11,  Whom  does  the  lion  typify  ?  12.  Of  what  saint  is  it 
a  special  symbol?  13.  Why  is  it  sometimes  shown  in 
pictures  of  hermits  ? 

14.  What  does  the  dragon  represent?  15.  What  saints 
are  depicted  as  its  conquerors  ? 

16.  Explain  the  twofold  symbolism  of  the  serpent,  and 
give  the  reason  for  each  meaning. 

17.  Explain  the  reason  why  a  fish  was  an  ancient  emblem 
of  our  Lord.    18.  What  other  meanings  has  it,  and  why  ? 


Lesson  62 
CHRISTIAN  SYMBOLS— II 

Plants  as  Symbols.  The  olive-branch  is  a 
symbol  of  peace. 

In  ancient  times,  when  messengers  approached  an  enemy, 
they  bore  this  emblem  as  a  sign  that  they 
brought  a  message  of  peace.  The  olive- 
branch  is  often  shown  in  the  hand  of  the 
Archangel  Gabriel,  the  messenger  who  an- 
nounced the  coming  of  the  Prince  of  Peace. 

The  palm  signifies  victory,  and  is  the 
special  badge  of  martyrs. 

Olive-Branch         St.  John,  in  his  vision,  describes  the  vast 

and  Palm.       army  of  martyrs  before  the  throne  of  God: 

' '  I  saw  a  great  multitude,  which  no  man  could  number,  of 

all  nations,  and  tribes,  and  peoples,  and  tongues, . . .  clothed 

with  white  robes,  and  palms  in  their  hands"  (Ap.  7,  9). 

The  lily,  on  account  of  its  spotless  whiteness,  means 
chastity. 


CHRISTIAN  SYMBOLS 


235 


We  find  it  in  pictures  of  the  Annunciation,  to  indicate 
the  purity  of  Mary;  of  St.  Joseph,  whose 
staff,  according  to  an  ancient  legend,  bloomed 
into  lilies;  and  of  other  saints  notable  for 
their  purity — for  example,  St.  Anthony  of 
Padua  and  St.  Aloysius. 

The  rose  has  always  been  considered 
an  emblem  of  beauty  and  love. 

These  flowers  are  shown  encircling  the 
loving  Heart  of  Mary,  the  "Mystical  Rose," 
and  a  wreath  for  certain  female  saints. 


Lily  and 
Rose. 


Emblematic  Monograms  and 
liCtters.  A  monogram  consists  of 
two  or  more  letters  intertwined  so  as 
to  form  one  character.  Such  devices 
are  often  used  as  ornaments  in  Chris- 
tian art. 

The  letters  A.   M.  signify  Ave  Maria 
(Hail,  Mary). 
The  letters  A.  M.  D.  G.  are  the  initials  of 
Ad    Major  em    Dei    Gloriam^    (To    God's 
Greater  Glory) — a  favorite  motto  of  the 
Jesuit  Order. 

The  letters  I.  H.  S.  are  -usually  explained 
as  being  the  initials  of  lesus,  Hominum 
Salvator^    (Jesus,   of   Men   the  Saviour)  ; 
but  they  are  more  probably  an  abbreviation 
made  by  using  the  first  three  letters  of  the  Greek  form 
of  the  Name  of  our  Redeemer,  which,  in  Roman  letters,  is 
lESOUS  2— the  capital  long  E  in  Greek  being  shaped  like 
our  letter  H. 

The  letters  Alpha  and  Omega*  are  the  first  and  last 

1  Ad  Majorem  Dei  Gloriam.    Ad  Mah-yo'-rem  Day'-ee  Gloh'-ree-am. 
s  lesus,  Hominum  Salvator.     Yay'-zuss,  Hom'-in-um  Sal-vah'-tor. 
8  lesous.     Yay'-zoosa. 
♦  Alpha  and  Omega.    Al'-fah  and  Oh'-meg-ah. 


236 


THE  VISIBLE  CHURCH 


letters  of  the  Greek  alphabet,  and  hence 
symbolize  God,  the  Beginning  and  End  of 
all  things. 

The  monogram  resembling  the  letters  X 

and  P  crossed  is  called  the  chrisma}    These 

letters,  in  Greek,  are  named  Chi  and  Rho,^ 

and  are  equivalent  to  CH  and  R,  and  are 

Alpha  (STOmega.  therefore  an  abbreviation  of  the  word  Christ. 
Chrisma,  or 
Chi-Rho. 

Symbols  of  the  Saints.  The  pictures  and 
images  of  saints  are  often  ornamented  with  emblems 
denoting  their  virtues  or  some  event  in  their  lives. 

The  halo  or  nimbus  around  a  saint's  head  symbolizes  the 
light  of  grace  or  sanctity. 

The  Blessed  Virgin  is  frequently  shown 
standing  upon  a  glohe,  indicating  that  she  is 
the  Queen  of  all  who  dwell  on  this  earth ;  or  on 
a  crescent  moon,  as  described  by  St.  John  in 
his  vision: — "the  moon  under  her  feet,  and  on  <vf 
her  head  a  crown  of  twelve  stars. ' ' 

In  many  representations  of  martyr-saints, 
the  instrument  of  their  martyrdom  is  shown. 
Thus  we  have  the  sword  or  axe  for  many  saints, 
the  arrows  of  St.  Sebastian,  the  gridiron  of  St. 
Lawrence,  the  toothed  wheel  of  St.  Catherine,  etc.  For 
saints  who  were  not  martyrs,  emblems  are  used  to  typify 
the  virtues  which  they  practised,  the  work  which  they  did, 
or  the  rank  which  they  held — a  banner  and  cross  for  mis- 
sionaries, a  tiara  for  Popes,  a  mitre  and  pastoral  staff  or 
crosier  for  bishops,  a  crucifix  for  preachers,  and  a  crown  of 
thorns  for  those  whose  lives  were  full  of  mortification. 


Halos. 


QUESTIONS.    1.  Of  what  is  the  olive-branch  a  symbol? 

2.  "What  is  the  symbolism  of  the  palm?    3.  Give  the  text 

1  Chrisma.     Kriz'-mah. 

3  CM  and  Rho.    Kee  and  Roe, 


CHRISTIAN  SYMBOLS  237 

of  St.  John  concerning  this  emblem.  4.  What  is  the  mean- 
ing of  the  lily,  and  why  ?  5.  In  what  pictures  is  it  often 
found  ?  6.  Of  what  is  the  rose  a  symbol  ?  7.  How  are  roses 
often  used  in  art  ? 

8.  What  is  a  monogram?  9.  What  is  the  meaning  of 
A.  M.?  10.  Explain  the  meaning  of  A.  M.  D.  G.  11.  Give 
the  two  explanations  of  I.  H.  S.  12.  Whom  do  the  letters 
Alpha  and  Omega  symbolize,  and  why?  13.  What  mono- 
gram is  formed  of  two  Greek  letters?  14.  What  are  the 
names  of  these  letters?  15.  Of  what  are  they  an  abbre- 
viation ? 

16.  What  do  emblems  of  saints  denote?  17.  What  is 
symbolized  by  a  halo  or  nimbus?  18.  What  is  indicated 
by  a  globe  beneath  the  feet  of  Mary  ?  19.  Why  is  a  crescent 
moon  used  in  pictures  of  the  Blessed  Virgin?  20.  What 
emblems  are  used  in  pictures  of  martyr-saints?  21.  Of 
what  saint  are  arrows  an  emblem  ?  22.  A  gridiron  ?  23.  A 
toothed  wheel  ?  24.  What  are  the  emblems  of  missionaries  ? 
25.  Of  Popes?  26.  Of  bishops?  27.  Of  preachers?  28. 
What  is  the  significance  of  a  crown  of  thorns  in  pictures 
of  saints? 


Lesson  63 
CHRISTIAN  SYMBOLS— in 

Symbols  of  the  Evangelists.  The  Evangel- 
ists are  the  writers  of  the  four  Gospels  which  tell  us 
of  the  earthly  life  of  our  Blessed  Lord.  They 
are  symbolized  in  art  by  four  em- 
blematic figures,  usually  winged — a 
human  head,  a  lion,  an  ox  and  an 
eagle. 

These  symbols  have  their  origin  in  the 
description   of   the   vision   of   the   prophet' 
Ezechiel  in  the  first  chapter  of  his  Book,  in 
the  Old  Testament ;  and  in  the  vision  of  St. 


238 


THE  VISIBLE  CHURCH 


Jolin,  as  related  in  his  Apocalypse,  the  last 
Book  of  the  New  Testament. 

The  human  head  indicates  St.  Matthew, 
for  he  begins  his  Gospel  with  the  human 
ancestry  of  our  Blessed  Lord. 

The  lion,  the  dweller  in  the  desert,  is  em- 
blematic of  St.  Mark,  who  opens  his  narrative 
with  the  mission  of  St.  John  the  Baptist, 
"the  voice  of  one  crying  in  the  wilderness." 

The  sacrificial  ox  is  the  symbol  of  St. 
Luke,  for  his  Gospel  begins  with  the  account 
of  the  priest  Zachary,  whose  duty  it  was  to 
offer  sacrifice. 

The  eagle,  soaring  far  into  the  heavens,  is 
the  emblem  of  St.  John,  who,  in  the  opening 
words  of  his  Gospel,  carries  us  to  heaven 
itself :  "In  the  beginning  was  the  Word, 
and  the  Word  was  with  God,  and  the 
Word  was  God." 


Otlier  £inblems. 

The  following  is  a  list 
of  ornamental  symbols 
often  used  in  our 
churches  and  in  religious 
pictures. 

A  crown  denotes  kingly  power.    We  see 
it  in  pictures  and  statues  of  our  Blessed 
Lord  when  His  kingship  is  to  be  empha- 
sized, of  Mary  as  Queen  of  Heaven  and  of  saints  of  royal 
blood. 

A  ship  symbolizes  the  Church,  the  bark  of  Peter,  buffeted 
by  tempests  but  guided  by  God  Himself. 

An  anchor  was  an  emblem  of  hope,  long  before  the 
beginning  of  Christianity,  because  it  is  the  chief 
reliance  of  mariners  in  time  of  danger.      It  is  often  com- 


Symbols  of  the 
Evangelists. 


Bark  of  Peter. 


CHRISTIAN  SYMBOLS 


239 


bined  with  two  other  symbols,  to  denote 
the  three  Theological  Virtues — the  cross  for 
Faith,  the  anchor  for  Hope;  and  the  heart 
for  Charity. 

A  wounded  heart,  encircled  by  a  wreath  of 
thorns  and  surmounted  by  a  cross  surrounded 
by  flames,  represents  the  Sacred  Heart  of 
Jesus,  the  symbol  of  His  love  for  us,  as  ex-  Faith,  Hope 
plained  in  Lesson  53.  The  Heart  of  Mary  and  Charity, 
is  shown  surrounded  by  a  wreath  of  roses  and  transfixed 
by  a  sword,  according  to  the  prophecy  of  Simeon :  "Thine 
own  soul  a  sword  shall  pierce" — or  by 
seven  swords,  emblematic  of  the  Seven 
Dolors  or  Sorrows  of  the  Blessed  Virgin. 

Ears  of  wheat  and  clusters  of  grapes  are 
often  used  as  ornaments  around  altars  and 
on  vestments.  They  are  symbols  of  the 
Holy  Eucharist,  the  True  Body  and  Blood 
of  our  Lord,  under  the  appearance  of 
bread,  which  is  made  from  wheat,  and  of 
wine,  which  we  obtain  from  grapes. 
A  chalice,  often  surmounted  by  a  Host,  is  also  an  emblem 
of  the  Eucharist. 


Hearts  of  Jesus 
and  Mary. 


\\\ill// 


The  instruments  of  the 
Passion  (the  hammer,  nails, 
scourge,  spear,  etc.)  remind 
us  of  the  sufferings  of  our 
Blessed  Lord. 

A  banner  is  an  emblem  of 
victory.      It    belongs    to    the 
military    saints,    and    is    also 
borne  by  our  Saviour  in  pic- 
tures of  His  Resurrection. 
A  candlestick  typifies  Christ  and  His  Church,  the  Light 
of  the  "World.     The  seven-branched  candlestick  used  in 
Jewish  worship  prefigured  the  seven  Gifts  of  the  Holy: 
Ghost,  or  the  seven  sacraments. 


Grapes  and 
Wheat. 


Symbol  of  the 
Eucharist. 


240 


THE  VISIBLE  CHURCH 


The  sacraments  are  separately  symbolized 
as  follows : 

For  Baptism,  a  flowing  fountain;  for  Con- 
firmation, a  descending  dove,  with  rays  of 
light,  emblematic  of  the  Holy  Ghost  and  His 
grace;  for  the  Holy  Eucharist,  as  stated 
above ;  for  Penance,  the  keys  of  Peter;  for 
Extreme  Unction,  the  vessel  containing  the 
oil  of  the  sick;  for  Holy  Orders,  the  chalice 
and  stole  combined,  symbolizing  priesthood 
and  jurisdiction;  and  for  Matrimony,  clasped  hands,  em- 
blematic of  mutual  consent  and  lifelong  union. 

A  stone  tablet  bearing  Roman  numerals 
represents  the  Ten  Commandments — the 
Tables  of  the  Law,  given  to  Moses  on  Mount 
Sinai. 


Tables  of 
the  Law. 


Crossed  Keys. 


The  symbol  of  the  crossed  keys,  with  or 
without   the   papal   tiara   or   triple   crown 
(Lesson  1),  is  emblematic  of  the  power  of 
the  Pope,  the  successor  of  him  who  received  from  our  Lord 
"the  keys  of  the  kingdom  of  heaven." 

A  triangle  containing  an  eye  is  often  used 
as  a  symbol  of  the  Blessed  Trinity  and  of  the 
all-seeing  Eye  of  God. 

A  shamrock  is  sometimes  used  as  an  emblem 
of  the  Trinity,  from  the  well-known  legend 
of  St.  Patrick,  who  is  said  to  have  instructed 
the  Irish  people  concerning  the  Three  Per- 
sons in  One  God  by  the  three  leaves  of  this 
plant. 

Angels  are  generally  depicted  with  wings, 
emblematic  of  their  swiftness  of  movement  and  of  the  fact 
that  they  are  God's  messengers — although,  being  spirits, 
they  have  no  bodies,  and  consequently  no  wings. 

The  battlemented  tower  of  David  is  an  emblem  of  Mary, 
used  in  her  litany  and  originating  in  the  Book  of  Canticles 


Symbols  of 
the  Trinity. 


CHRISTIAN  SYMBOLS  241 

in  the  Old  Testament.  We  also  find  in  her  litany  other 
symbols,  such  as  the  mirror  of  justice,  the  tower  of  ivory 
and  the  house  of  gold. 

The  Infant  Christ  is  shown  in  pictures  of  St.  Anthony 
of  Padua,  in  remembrance  of  a  legend  which  says  that  our 
Lord  appeared  to  him  in  that  form. 

A  skull  denotes  meditation  and  detachment  from  the 
world. 

A  scourge  is  a  symbol  of  mortification  and  self-inflicted 
penance. 

The  sun,  depicted  on  a  saint's  breast,  typifies  the  light 
of  wisdom.  It  is  often  shown  in  pictures  of  St.  Thomas 
Aquinas,  the  greatest  of  theologians. 


QUESTIONS.  1.  Who  are  the  Evangelists?  2.  Name 
their  symbols.  3.  What  is  the  origin  of  these  symbols?  4. 
Which  is  the  symbol  of  St.  Matthew,  and  why?  5.  Which 
is  the  symbol  of  St.  Mark,  and  why  ?  6.  Which  is  the  sym- 
bol of  St.  Luke,  and  why?  7.  Which  is  the  symbol  of  St. 
John,  and  why  ? 

8.  Explain  the  symbolism  of  a  crown.  9.  What  is  repre- 
sented by  a  ship  ?    10.  Explain  the  symbolism  of  an  anchor. 

11.  What  are  the  symbols  of  the  three  theological  virtues? 

12.  How  is  the  Sacred  Heart  of  Jesus  shown  ?  13.  How  is 
the  Heart  of  Mary  shown,  and  why?  14.  Of  what  are 
wheat  and  grapes  the  emblem,  and  why?  15.  Mention 
another  emblem  of  the  Eucharist. 

16.  Name  some  instruments  of  the  Passion.  17.  What 
is  the  meaning  of  a  banner?  18.  A  candlestick?  19.  A 
seven-branched  candlestick  ? 

20.  Give  the  special  symbol  of  each  of  the  sacraments. 
21.  What  is  represented  by  a  stone  tablet  ?  22.  By  crossed 
keys?  23.  By  a  triangle  containing  an  eye?  24.  Explain 
the  use  of  the  shamrock  as  an  emblem.  25.  Why  are  angels 
depicted  with  wings?  26.  Mention  some  symbols  of  the 
Blessed  Virgin  taken  from  her  litany.      27.  Why  is  the 


242  THE  VISIBLE  CHURCH 

Infant  Christ  shown  in  pictures  of  St.  Anthony  ?  28.  What 
is  the  meaning  of  a  skull  ?  29.  Of  a  scourge  ?  30.  What  is 
the  meaning  of  a  sun  on  a  saint's  breast,  and  what  saint 
is  often  thus  portrayed  ? 


Lesson  64 
CHURCH  BUILDINGS  AND  THEIR  PARTS— I 

A  Church  is  a  building  set  apart  to  be  used  by 
the  faithful  in  general  for  the  worship  of  God. 

A  chapel  is  a  place  of  worship  for  a  community  or  family. 
An  oratory  is  a  chapel  used  for  private  devotion. 

The  word  church  is  derived  from  the  Greek  huriahon,^ 
the  Lord's  house,  through  the  German  kirche.^  Chapel  is 
from  the  Latin  capella,  a  military  tent  used  for  religious 
services,  from  cappa,  a  cloak.  Oratory  is  from  the  Latin 
orare,^  to  pray. 

In  the  first  days  of  the  Church  the  meetings  of  the  faith- 
ful were  held  in  private  houses.  In  the  times  of  persecution 
they  worshipped  underground,  in  the  catacombs.  About 
the  third  century  they  began  to  build  churches ;  and  after 
the  conversion  of  the  Emperor  Constantine  the  erection  of 
grand  temples  began  everywhere. 

The  Kinds  of  Churches.  The  chief  church 
of  a  diocese,  where  the  bishop  officiates,  is  called  a 
cathedral  (Latin,  cathedra,^  a  chair,  the  bishop's 
throne).  The  principal  churches  in  the  great  cities 
of  Catholic  countries  are  sometimes  known  as  basili- 
cas (Greek,  hasilike,^  a  palace  or  handsome  build- 
ing).   An  ahbatial  church  is  the  seat  of  an  abbot. 

1  kuriakon.     koo-ree'-ah-kon. 

2  kirche.     keer'-kay. 
8  orare.     o-rah'-ray. 

4  cathedra,     kath'-ed-rah. 
6  basilike.    bass-il'-ik-ay. 


CHURCH  BUILDINGS 


243 


If  a  church  has  a  chapter  of  canons  for  the  daily 
chanting  of  the  Divine  Office  (as  is  usual  in  many 
parts  of  the  world),  it  is  called  a  collegiate  church 
(Latin,  collegium,^  an  assembly).  A  parish  church 
is  the  principal  place  of  worship  in  a  parish; 
churches  attended  from  the  parish  church  are  often 
known  as  mission  churches;  and  other  places  in 
which  Mass  is  said  are  known  as  stations. 

Styles  of  Architecture.  There  are  four  dis- 
tinct styles,  as  follows: 

1.  Grecian  architecture,  of  which 
the  essential  features  are  a  columned 
portico  and  a  low-gabled  roof. 

Supported  by  the  columns,  in  the  front 
gable,  is  a  triangular  pediment,  with  an 
ornameDtal  sunken  panel  called  a  tyrn- 
panum. 

Grecian  architecture  is  of  three  types, 
according  to  the  columns  used : 

a)  The  Doric — simple  fluted  columns  sur- 
mounted by  a  flat  square  block  called  an 
abacus.^ 

b)  The  Ionic — fluted  columns  having  cap- 
itals with  curled  ornaments  called  volutes. 

c)  The  Corinthian,  in  which  the  capitals 
of  the  columns  are  carved  into  leaves,  surmounted  by  a 
graceful  abacus — ^said  to  have  been  suggested  by  a  basket 
filled  with  acanthus  leaves. 

2.  Roman  architecture,  which  has  for  its  distinct- 
ive feature  rounded  arches  supported  on  rows  of 
columns. 


Greek  Temple. 
Doric 


Ionic 


YoMhm 


Grecian 
Capitals. 


I  collegium,     col-lay'-jee-um. 
*  abacus,     ab'-ak-us. 


244  THE  VISIBLE  CHURCH 

It  later  developed  into  the  Italian  Renaissance,  in  which 
columns  and  pilasters  are  attached  to  the  exteriors  of 
buildings. 

3.    Byzantine    architecture,   which   was    brought 
from  the  East  and  has  round  arches  and  domed  ceil- 
ings decorated  with  mosaics  (pictures 
made  with  fragments  of  stone,  glass, 
etc.) 

4.  Gothic  architecture,  of  which  the 
distinguishing  feature  is  the  pointed 
arch. 

The    Gothic    construction    is   hght   and 
graceful.    The  walls  are  buttressed  (having 
Arches.  projecting  braces).      There  are   clustered 

columns  with  carved  capitals.  The  win- 
dows have  pointed-arch  tops,  and  are  often  clustered; 
there  may  be  circular  windows.  There  are  usually  towers, 
and  often  spires. 

QUESTIONS.  1.  What  is  a  church?  2.  A  chapel?  3. 
An  oratory?  4.  What  is  the  derivation  of  the  words 
church,  chapel  and  oratory? 

5.  Where  were  Christian  services  held  in  the  first  days 
of  the  Church,  and  in  times  of  persecution?  6.  When  did 
Christians  begin  to  build  churches  ? 

7.  What  is  the  chief  church  of  a  diocese  called,  and  why  ? 
8.  What  name  is  sometimes  given  to  important  churches, 
and  what  is  the  derivation  of  the  name  ?  9.  What  name  is 
given  to  the  church  of  an  abbot?  10.  To  a  church  having 
a  chapter  of  canons,  and  whence  is  the  name  derived  ?  11. 
What  is  a  parish  church ;  a  mission  church ;  a  station  ? 

12.  Name  the  four  principal  styles  of  architecture.  13. 
What  are  the  essential  features  of  Grecian  architecture? 
14.  What  name  is  given  to  the  triangular  front  gable,  and 
what  is  its  panel  called?  15.  Name  the  three  types  of 
Grecian  architecture.     16.  Describe  a  Doric  column.     17. 


CHURCH  BUILDINGS 


245 


An  Ionic  column.  18.  A  Corinthian  column.  19.  What  is 
the  distinctive  feature  of  Roman  architecture?  20.  Name 
and  describe  a  later  development  of  it.  21.  Describe  Byzan- 
tine architecture.  22.  What  is  the  distinguishing  feature 
of  Gothic  architecture?  23.  Mention  some  details  often 
found  in  this  style. 


Lesson  65 
CHURCH  BUILDINGS  AND  THEIR  PARTS— U 

The  Exterior  of  a  Clmrcli.    If  a 

church  building  has  a  tower,  this  may 
have  a  belfry  (a  place  for  bells)  and  a 
spire — in  which  case  the  whole  is  called 
a  steeple. 

If  the  tower  is  battlemented  at  the  top,  the 
openings  in  the  battlements  are  called  embra- 
sures, and  the  intervening  blocks  are  merlons. 
The  small  pointed  spires  at  the  corners  of  a 
tower  are  called  pinnacles  (Latin,  pinnacula,^ 
little  feathers),  and  the  topmost  ornaments  of 
these  are  called  finials  (Latin,  finis,'^  an  end).. 
The  ends  of  water-spouts,  if 
grotesquely  carven,  are  gar- 
E.  Embrasures. ^0!/Zes. 

An  outside  shelter  at  the  church  door  is  a| 
porch  or  portico.    Projecting  stone  braces  sup- 
porting a  wall  are  called  buttresses;  and  if  these  ^ 
stand  apart  from  the  wall  and  are  connected 
with  it  by  cross-braces  or  arches,  they  are  called 
flying  buttresses. 

Buttress 

The  Interior.    The  main  portion  of  a       and 
church  in  the  centre  is  called  the  nave   Buttrefs. 

1  pinnacula.     pin-nack'-oo-lah. 

2  finis.     fee'-nis3. 


Parts  of 
Steeple: 

S.  Spire. 

T.  Tower. 

B.  Belfry. 

P.  Pinnacles. 

F.  Finials. 

M.  Merlons. 


246 


THE  VISIBLE  CHURCH 


ApE^ 


Transept 


(Latin,  navis,"-  a  ship,  from  its  form).     Separated 
from  this  at  either  side  by  a  row  of  columns  are  the 

aisles.  If  the  church  is  cross- 
shaped,  the  arms  of  the  cross 
form  the  transept.  The  part 
containing  the  main  altar  is 
the  sanctuary  (Latin,  sanctus, 
holy)  or  chancel  (Latin,  can- 
cellus,^  a  lattice,  because  in 
past  ages  it  was  screened  off 
from  the  rest  of  the  church  by 
the  rood-screen — so  called  be- 
cause it  supported  a  large 
*'rood"     or     crucifix).       The 


5 


Toiver 


1U  J^ 


^^W 


^ 


Parts  of  a  Church        aute-room  or  open  space  just 
inside  the  front  doors  is  a  narthex. 

If  the  church  has  a  dome,  a  turret  surmounting  this  to 
admit  light  is  called  a  lantern.  A  column 
is  a  round  or  fluted  shaft  with  a  base  and 
capital;  a  pillar  is  usually  square  or  sev- 
eral-sided. A  portion  of  a  pillar  or  column 
affixed  to  a  wall  is  a  pilaster. 

A  Roman  arch  has  the  form  of  a  semi- 
circle, while  a  Gothic  arch  is  pointed.  The 
central  stone  of  an  arch  is  the  keystone; 
the  lowest  stones  are  springers;  the  flat  under-surface  of  an 
arch  is  the  soffit;  and  the  wall-space  above  the  sides  of  an 
arch  is  the  spandrel.  The  columns  and  arches  divide  the 
whole  nave  into  hays. 

If  the  church  has  a  ceiling,  ornaments  hanging  there, 
from  are  pendents,  and  deep  panels  therein  are  coffers.    It 


Lantern. 


1  navis.     nah'-viss. 

8  cancellus.     can-sell'-na. 


CHURCH  BUILDINGS 


247 


Keif  stone 


the  roof  is  formed  of  interlaced 
arches,  the  construction  is  called 
groining.      Brackets     projecting  >.n. 
from  the  walls  to  carry  pilasters,    \\ 
etc.,  are  known  as  corbels.     The       ^^^r^'^^-yr"'^^^ 
upper  part  of  the  nave,  if  pro-       W^^^^^^^-W 
vided  with  windows,  is  the  clere- 
story. 

Ribs  separating  the  parts  of  a 
window  are  mullions.  A  three- 
leaved  or  four-leaved  panel  in  a 
window  is  a  trefoil  or  quatrefoU. 


=l-t-Bases-»r^ 
4 Bay ► 

Parts  of  an  Arch. 


Trefoil. 
Quatrefoil. 


A  large  circular  window  resembling  a  wheel 
is  called  a  rose-window. 

If  the  rear  end  of  the  sanc- 
tuary is  of  semicircular  or 
polygonal  form,  it  is  called  the 
apse  (Greek,  apsis,^  a  wheel). 
Over  the  altar,  especially  in 
churches  of  Roman  architec- 
ture, there  may  be  a  haldac- 
chino^  or  cihorium,^  a  canopy 


Baldacchino. 

supported  on  columns.     A  reredos  is  the  carven 

screen  ox  ornamental  work  behind  an  altar.     The 

platform  before  the  altar-table  (where  the  priest 

stands  at  Mass)    is  the  predella.      Around  the 

sanctuary     there     may     be 

stalls  or  seats  for  the  clergy. 

An  elevated  platform,  fixed 

or  movable,  for  the  preacher, 

is  a  pulpit.    A  reading-desk 

is  often  called  a  lectern.    A 

movable    kneeling-bench 


Pilaster '"     — '^ — "*  -— ^     IS 

and  Corbel,  called  a  prie-dieu*  (French, 

1  Apsis.     Ap'-siss. 

2  Baldacchino.     Bahl-dak-kee'-no. 
8  Ciborium.     See-bo'-ree-um. 

*  Prie-Dieu.     Pree'-Dyuh. 


Prie-Dieu. 


248 


THE  VISIBLE  CHURCH 


"pray  to  God").  If  the  church  has  been  consecrated,  theiw 
will  be  twelve  crosses,  bearing  candles,  on  its  walls.  Thw 
room  in  which  the  vestments,  etc.,  are  kept  is  the  sacristy 
or  vestry.  This  has  a  basin  for  receiv- 
ing ablutions  (the  water  in  which  the 
sacred  linens,  etc.,  have  been  washed), 
and  this  is  called  a  sacrarium  ^  or 
piscina^  (Latin,  fish-pool).  It  carries 
the  ablutions  directly  to  the  bare  earth. 
The  ablutions  may  also  be  thrown  on  a 
fire. 

An  underground  vaulted  room,  such 

as  is  sometimes  used  for  burials,  is  a 

crypt.     An  enclosed  square  outside  the 

Consecration  Cross,  church,  with  a  colonnaded  shelter-roof 

around   it,   is  a  cloister    (Latin,   clau- 

strum,^  a  closed  space). 


QUESTIONS.  1.  What  are  the  parts  of  a  steeple?  2. 
What  are  the  openings  in  a  battlement  called?  3.  Th* 
blocks  of  a  battlement  ?  4.  Small  pointed  spires,  and  their 
topmost  ornaments?    5.  What  are  gargoyles? 

6.  What  is  an  outside  shelter  at  the  church  door  called? 
7.  Describe  a  buttress  and  a  flying  buttress. 

8.  What  is  the  main  portion  of  a  church  called,  and 
whence  is  the  name  derived?  9.  What  are  the  side  por> 
tions  called  ?  10,  If  a  church  is  cross-shaped,  what  are  the 
arms  called?  11.  What  names  are  given  to  the  portion 
containing  the  main  altar,  and  whence  are  these  names 
derived?  12.  What  is  a  rood-screen?  13.  What  is  a 
narthex  ? 

14.  What  is  a  lantern  ?  15.  What  is  the  difference  between 
a  column  and  a  pillar?    16.  What  is  a  pilaster? 

17.  Describe  a  Roman  and  a  Gothic  arch.    18.  What  are 

1  Sacrarium.     Sac-rah'-ree-um. 

2  Piscina.     Pis-see'-nah. 

3  Claustrum.     Clow'-etrum. 


CHURCH  BUILDINGS  249 

the  lowest  stones  in  an  arch  called?  19.  What  is  the  cen- 
tral stone  of  an  arch  called  ?  20.  The  under-surf  ace  ?  21. 
The  wall-space  above  the  sides  of  an  arch?  22.  Into  what 
parts  is  the  nave  divided  ? 

23.  What  are  hanging  ornaments  called?  24.  Deep 
panels  in  the  ceiling?  25.  What  is  groining?  26.  What 
are  corbels  ?    27.  What  is  a  clerestory  ? 

28.  What  are  window-ribs  called  ?  29.  Three-leaved  and 
four-leaved  window-panels  ?    30.  What  is  a  rose-window  ? 

31.  What  is  an  apse,  and  whence  is  the  name  derived? 
32.  What  names  are  given  to  a  canopy  over  an  altar  ?  33. 
What  is  a  reredos  ?  34.  What  name  is  given  to  the  platform 
of  an  altar  ?  35.  What  are  stalls  ?  36.  What  is  a  prie-dieu, 
and  what  does  the  name  mean?  37.  What  is  the  preacher's 
platform  called?  38.  What  name  is  given  to  a  reading- 
desk?  39.  What  ornaments  show  that  a  church  has  been 
consecrated?  40.  What  names  are  given  to  a  room  for 
vestments?  41.  To  a  basin  for  ablutions?  42.  What  is  a 
crypt?  43.  What  is  a  cloister,  and  what  does  the  name 
mean? 


PART  X 

MISCELLANEOUS 

Lesson  66 

RELIGIOUS  SOCIETIES 

Religions  Societies  for  the  Catholic  laity  are 
divided  into  three  classes : 

1.  Confraternities,  which  are  religious  associa- 
tions canonically  erected  by  the  proper  Church  au- 
thorities, for  works  of  piety  or  charity;  and  when 
such  a  society  has  the  right  to  unite  to  itself  other 
similar  societies  and  to  give  them  a  share  in  its 
benefits,  it  is  called  an  archconfraternity. 

The  well-known  Holy  Name  Society  is  an  example  of  a 
confraternity ;  and  the  Society  of  the  Holy  Family,  of  an 
archconfraternity. 

2.  Pious  associations,  which  have  the  same  ob- 
jects as  the  confraternities,  but  which  are  not  canon- 
ically erected;  these  are  known  as  pious  unions, 
leagues,  sodalities,  etc. 

Examples  of  these  are  the  Society  of  St.  Vincent  de  Paul, 
the  Society  for  the  Propagation  of  the  Faith,  and  the 
Apostleship  of  Prayer  (the  League  of  the  Sacred  Heart). 

3.  Societies  which  are  not  distinctively  religious 
in  aim,  even  though  all  the  members  are  Catholics; 
such  as  the  Knights  of  Columbus. 

250 


RELIGIOUS  SOCIETIES  251 

Some  Well-Known  Societies.  The  follow- 
ing is  a  brief  account  and  history  of  some  widely- 
spread  societies: 

The  Holy  Name  Society  (the  Confraternity  of  the  Most 
Holy  Name  of  God  and  Jesus)  is  the  greatest  organization 
for  Catholic  laymen.  It  is  intended  to  promote  reverence 
for  the  Holy  Name  of  God,  and  to  urge  the  avoiding  of 
sinful  speech. 

It  was  established  by  the  Dominican  Fathers  after  the 
Council  of  Lyons  (1274)  by  order  of  Gregory  X.  The  first 
public  procession  in  honor  of  the  Holy  Name  took  place  at 
Lisbon  in  1433.  The  confraternity  was  approved  and  in- 
dulgenced  by  Pius  IV  in  1564,  and  has  since  been  enriched 
with  indulgences  by  many  Pontiffs. 

The  League  of  the  Sacred  Heart,  also  called  the  Apostle- 
ship  of  Prayer,  is  the  most  widespread  of  Catholic  societies. 
It  promotes  the  practice  of  prayer  and  the  increasing  of 
love  for  the  loving  Heart  of  Jesus.  It  has  been  largely 
instrumental  in  bringing  about  frequent  Communions 
among  Catholics  throughout  the  world.  The  devotions  of 
this  society  are  held  principally  on  the  first  Friday  of  each 
month,  and  the  members  gain  indulgences  by  receiving 
Holy  Communion  on  that  day. 

It  was  founded  at  Vals,^  in  France,  in  1844,  and  was  put 
into  its  present  form  by  Rev.  Henri  Ramiere,^  a  Jesuit,  in 
1861.  It  was  approved  by  Pius  IX  in  1879,  and  by  Leo 
XIII  in  1896.  It  is  under  the  special  care  of  the  Society 
of  Jesus,  and  its  work  is  largely  carried  on  through  the 
"Messenger  of  the  Sacred  Heart,"  which  is  published  in 
different  parts  of  the  world,  and  through  the  "Leaflets," 
which  instruct  the  members  concerning  the  practices  of 
piety  expected  of  them.  The  branches  in  each  parish  are 
called  "centres,"  and  there  are  more  than  65,000  of  them 
in  the  world,  of  which  6,700  are  in  the  United  States. 

The  Sodality  of  the  Children  of  Mary  was  originally  a 

1  Vals.     Val. 

2  Henri  Ramifere.     Hon'-ree  Ram'-e-air, 


252  THE  VISIBLE  CHURCH 

young  men's  society,  founded  by  Jesuit  professors  for 
students,  in  Rome,  about  1550,  and  was  known  as  the 
' '  Prima  Primaria " ^  (the  First  Primary ) .  It  was  approved 
by  Gregory  XIII  in  1584.  In  1830,  at  Paris,  a  nun  named 
Catherine  Laboure^  established  it  as  a  girls'  sodality,  with 
the  miraculous  medal  (Lesson  44)  as  its  badge.  It  exists 
in  nearly  every  country  of  the  world. 

The  Rosary  Society  and  the  Scapular  Society  are  often 
united  into  one  sodality  in  our  parishes,  but  are  really 
distinct  organizations.  The  Scapular  Society,  or  the  Con- 
fraternity of  Our  Lady  of  Mount  Carmel,  is  the  older, 
dating  back  to  at  least  the  thirteenth  century  (Lesson  39). 
The  Confraternity  of  the  Holy  Rosary  was  probably 
founded  by  a  Father  Sprenger,  at  Cologne,  in  Germany, 
in  1474,  and  has  been  widely  extended  by  the  Dominican 
Fathers.  All  the  indulgences  granted  to  it  in  the  past  were 
renewed  by  Leo  XIII  in  1898. 

There  are  also  other  rosary  societies,  such  as  the  Per- 
petual Rosary,  founded  in  the  seventeenth  century,  and 
the  Living  Rosary,  established  in  1826. 

There  are  several  Purgatorian  Societies,  established  to 
aid  the  suffering  souls  in  purgatory.  Priests  who  are  mem- 
bers of  some  of  these  are  entitled  to  the  privileged  altar — 
which  means  that  a  plenary  indulgence  is  granted  to  the 
soul  for  which  they  offer  a  Mass. 

The  Society  of  the  Holy  Family,  an  archconfraternity, 
was  founded  at  Liege,^  in  Belgium,  in  1844,  by  Henri- 
Hubert  Belletable,*  an  army  officer.  It  is  now  under  the 
direction  of  the  Redemptorist  Fathers.  It  was  approved 
and  indulgenced  by  Pius  IX  in  1847,  and  has  now  through- 
out the  world  about  5,000,000  members. 

The  Society  of  St.  Vincent  de  Paul,  for  the  relief  of  the 
poor,  was  established  at  Paris  in  1833  by  Antoine-Fr^derio 

1  Prima  Primaria.    Pree'-mah  Pree-mah'-ree-ah. 

2  Laboure.    Lab'-oo-ray. 

3  Liege.     Lee-aizh'. 

4  Henri-Hubert  Belletable.    Hon'-ree  Hu'-bare  Bell-tahbl'. 


EELIGIOUS  SOCIETIES  253 

Ozanam,^  a  layman,  and  was  introduced  into  America  in 
1846.  It  has  now  more  than  200,000  members  throughout 
the  world. 

The  Knights  of  Columhus  was  founded  at  New  Haven, 
Connecticut,  in  1882,  and  is  the  largest  fraternal  and 
beneficent  society  of  Catholic  men  in  our  country.  The 
objects  of  this  organization  are  to  develop  practical  Cath- 
olicity among  its  members,  to  promote  Catholic  education, 
and  to  aid  the  families  of  deceased  members. 


QUESTIONS.  1.  Name  the  three  classes  of  Catholic 
societies  for  lay  people.  2.  What  is  a  confraternity?  3. 
What  is  an  archconf raternity  ?  4.  Give  an  example  of  a 
confraternity  and  of  an  archconfraternity.  5.  What  are 
pious  associations  ?  Give  examples.  6.  Give  an  example  of 
a  Catholic  society  which  is  not  distinctively  religious. 

7.  What  is  the  full  title  of  the  Holy  Name  Society? 
8.  What  is  its  aim?  9.  When  and  by  whom  was  it  estab- 
lished? 10.  When  and  where  was  the  first  Holy  Name 
procession?  11.  What  Pope  approved  this  society,  and 
in  what  year? 

12.  What  is  the  other  name  of  the  League  of  the  Sacred 
Heart?  13.  What  is  its  aim?  14.  What  good  effect  has  it 
had  among  Catholics?  15.  On  what  day  are  its  principal 
devotions  held?  16.  Where  and  when  was  it  founded? 
17.  Who  put  it  into  its  present  form,  and  when  ?  18.  What 
religious  order  manages  it  ?  19.  What  publications  does  it 
issue  ?  20.  What  are  the  parish  branches  called  ?  21.  What 
is  their  number  throughout  the  world,  and  in  the  United 
States  ? 

22.  What  can  you  say  of  the  origin  of  the  Children  of 
Mary?  23.  Who  approved  this  society,  and  when?  24. 
Who  made  it  a  girls'  sodality;  where  and  when?  25.  De- 
scribe its  badge. 

26.  What  is  the  full  title  of  the  Scapular  Society?  27. 
How  old  is  it?     28.  What  is  the  full  title  of  the  Rosary 

1  Antoine-Frdd^ric  Ozanam.    Ant'-wan-Fray'-day-reek  Oz'-an-am. 


254  THE  VISIBLE  CHUECH 

Society?  29.  By  whom,  when  and  where  was  it  founded? 
30.  Who  renewed  its  indulgences,  and  when?  31.  What 
can  you  say  of  two  other  rosary  societies? 

32.  What  is  the  object  of  purgatorian  societies?  33.  What 
do  you  mean  by  a  privileged  altar?  34.  By  whom,, when 
and  where  was  the  Society  of  the  Holy  Family  founded? 
35.  What  religious  order  now  manages  it?  36.  Who  ap- 
proved it,  and  when?     37.  What  is  its  membership? 

38.  What  is  the  object  of  the  Society  of  St.  Vincent  de 
Paul?  39.  Where,  when  and  by  whom  was  it  founded? 
40.  When  was  it  established  in  America?  41.  What  is  its 
membership  ? 

42.  When  and  where  was  the  Knights  of  Columbus 
founded?    43.  What  are  the  objects  of  this  society? 


Lesson  67 
FASTING  AND  ABSTINENCE 

Fasting  and  Abstinence  are  penances  pre- 
scribed by  the  Church  in  regard  to  the  use  of  food. 
By  fasting  is  meant  depriving  one's  self  of  food, 
and,  in  some  cases,  of  drink.  By  abstinence  we  mean 
not  using  meat  on  certain  days. 

Fasting,  as  a  religious  practice,  is  of  two  kinds : 

1.  The  penitential  fast,  consisting  in  the  taking 
of  only  one  full  meal  during  a  day.  It  is  observed 
during  Lent  and  at  various  other  times. 

2.  The  fast  before  Holy  Communion,  which  con- 
sists in  not  using  food  or  drink  from  midnight  until 
after  Communion.     (See  Lesson  28.) 

The  penitential  fast  is  of  very  ancient  origin.  It  was 
prescribed  by  the  law  of  Moses,  and  was  observed  by  the 
Jews  on  the  Day  of  Atonement.    At  a  very  early  date  the 


FASTING  AND  ABSTINENCE  255 

Church  made  laws  concerning  fasting.  Up  to  the  eighth 
century  these  laws  were  very  severe.  During  Lent  and 
at  certain  other  times  an  absolute  fast  was  kept  until  sun- 
set, and  the  meal  taken  then  consisted  only  of  bread  and 
vegetables.  Eating  at  noon  was  not  permitted  until  the 
tenth  century. 

A  little  later,  the  collation,  or  evening  repast,  was  allowed. 
It  takes  its  name  from  the  "collations,"  that  is,  instruc- 
tions or  spiritual  readings  which  were  held  in  the  evening 
in  monasteries  after  the  long  offices  were  finished.  At  these 
the  monks  were  allowed  to  partake  of  a  slight  supper,  and 
after  a  time  the  nam.e  of  collation  was  given  to  the  meal 
instead  of  to  the  reading.  The  taking  of  a  collation  by  the 
faithful  on  fasting-days  began  about  the  year  1400. 

The  present  rule  is  that  about  eight  ounces  of  food  may 
be  taken  at  the  collation ;  and,  in  addition  to  this,  a  small 
piece  of  bread  with  tea  or  other  warm  drink  is  allowed  in 
the  morning. 

If  desired,  the  collation  may  be  taken  at  mid-day  and 
the  principal  meal  in  the  afternoon  or  evening. 

Abstinence.  Besides  the  days  on  which  the 
obligation  of  fasting  is  imposed,  the  Church  has 
always  observed  days  of  abstinence. 

Friday  has  been  so  kept  from  the  days  of  the  Apostles, 
that  thereby  Christians  may  commemorate  the  sufferings 
of  our  Blessed  Lord  and  offer  some  expiation  for  their  sins. 
In  early  times  Friday  was  a  day  of  fasting  as  well  as  of 
abstinence,  and  on  Wednesdays  and  Saturdays  the  use  of 
meat  was  forbidden;  but  abstinence  on  Wednesday  has 
disappeared  almost  entirely,  and  permission  has  been 
granted  in  many  countries  to  use  meat  on  Saturdays. 

The  Liaivs  of  fasting  and  abstinence  at  the  pres- 
ent time  are  as  follows : 

1.  All  Fridays,  outside  of  Lent  and  Ember  Days, 
are  days  of  abstinence  only. 


256  THE  VISIBLE  CHURCH 

2.  Ash  Wednesday,  the  Fridays  and  Saturdays 
of  Lent,  the  Ember  Days,  and  the  vigils  of  four 
festivals  (ChristmaSj  Pentecost,  the  Assumption 
and  All  Saints'  Day)  are  days  of  fasting  and  absti- 
nence. 

It  is  permitted  at  present  to  observe  this  fasting  and 
abstinence  on  the  Wednesdays  of  Lent,  if  we  prefer,  instead 
of  the  Saturdays. 

3.  The  other  week-days  of  Lent  are  days  of  fast- 
ing, but  not  of  abstinence. 

There  is  neither  abstinence  nor  fasting  on  any  Sunday 
or  holyday  of  obligation;  and  if  any  of  the  above-mentioned 
vigils  falls  on  a  Sunday  or  holyday,  the  fast  or  abstinence 
is  not  now  kept  on  the  preceding  day.  On  Holy  Saturday 
the  fast  and  abstinence  end  at  noon,  in  joyful  anticipation 
of  Easter.  Fish  and  meat  may  now  be  used  at  the  same 
meal  on  Lenten  days  when  meat  is  allowed. 

The  Ember  Days,  sometimes  called  the  Quar- 
ter Tenses  (Latin,  quatuor  tempora,^  the  four 
times),  occur  at  intervals  of  three  months.  They 
are  the  Wednesday,  Friday  and  Saturday  which 
follow  December  13,  the  first  Sunday  of  Lent,  Pen- 
tecost and  September  14. 

The  name,  Ember  Days,  has  nothing  to  do  with  embers 
or  ashes.  It  may  be  from  the  Anglo-Saxon  ynihren,  a  circle 
or  revolution ;  or,  more  probably,  it  may  be  a  corruption  of 
quatuor  tempora;  for  in  Dutch  the  name  is  quatertemper; 
in  German,  quatemher,  and  in  Danish,  kvatemher — whence 
the  transition  to  ember  is  easy. 

QUESTIONS.  1.  Define  fasting.  2.  Define  abstinence. 
3.  Name  the  two  kinds  of  religious  fasting.  4.  What  is  the 
penitential  fast?     5.  What  is  the  fast  before  Holy  Com- 

^  quatuor  tempora.     quot'-oo-or  tem'-po-rah. 


INVOCATION  OF  SAINTS  257 

munion?  6.  Give  the  history  of  the  penitential  fast,  7. 
What  is  the  origin  of  the  word  collation  f  8.  "When  did 
the  taking  of  a  collation  by  the  faithful  begin?  9.  What 
is  the  present  rule  for  the  collation,  and  what  food  is  allowed 
in  the  morning?  10.  What  transposing  of  meals  is  per- 
mitted ? 

11.  How  long  has  the  Church  observed  Friday  as  a  day 
of  abstinence,  and  why  does  she  do  so?  12.  What  can  you 
say  of  Wednesdays  and  Saturdays? 

13.  What  days  are  days  of  abstinence  only?  14.  What 
days  are  days  of  fasting  and  abstinence?  15.  What  days 
are  days  of  fasting  only?  16.  What  exception  is  made 
for  Sundays  and  holy  days  of  obligation?  17.  When  do  the 
Lenten  fast  and  abstinence  end?  18.  What  is  the  present 
rule  concerning  fish  and  meat  at  the  same  meal  ? 

19.  What  are  the  Ember  Days,  and  what  other  name  is 
given  to  them?  20.  Give  two  probable  derivations  of  the 
name. 


Lesson  68 

THE  INVOCATION  AND  CANONIZATION  OF 

SAINTS 

The  Invocation  of  Saints.  Catholics  adore 
God;  they  venerate  saints.  The  worship  which  we 
pay  to  God  is  called  in  Latin,  latria,^ — adoration; 
the  homage  which  we  render  to  the  saints  is  called 
dulia^ — ^veneration;  and  to  the  Blessed  Virgin,  the 
Queen  of  Saints,  we  offer  a  higher  form,  hyper- 
dulia  ^ — higher  veneration. 

Belief  in  the  intercessory  power  of  the  saints  is  as  old 
as  the  Church.    It  is  alluded  to  in  the  "Acts  of  the  Mar- 

1  latria.     lali'-tree-ah. 

2  dulia.     doo'-lee-ah. 

3  hyperdulia.     hy-per-doo'-lee-ah. 


258  THE  VISIBLE  CHURCH 

tyrs,"  in  the  second  and  third  centuries,  and  was  taught 
by  many  of  the  earlier  Fathers  of  the  Church. 

"We  Catholics  honor  the  saints  in  many  ways : 

1.  Festivals  are  assigned  to  them.  Almost  every  day 
of  the  year  is  a  saint's  day,  on  which  a  special  Mass  is 
celebrated  and  a  special  Office  is  recited  in  honor  of  the 
saint  whose  feast-day  it  is ;  and  on  many  other  days  certain 
saints  are  "commemorated" — given  minor  mention  in  the 
Mass  and  Office.  Also  in  the  Martyrology,  or  list  of  mar- 
tyrs and  other  saints,  read  in  religious  houses  daily,  many 
thousands  of  saints  are  enumerated.  In  the  Canon  of 
every  Mass  certain  saints  are  mentioned  daily.  One  day 
in  the  year,  November  1,  is  the  Feast  of  All  Saints. 

2.  Prayers,  often  indulgenced,  in  honor  of  the  Blessed 
Virgin  and  of  the  other  saints,  are  used  by  the  Church  in 
her  services  and  in  the  private  devotions  of  the  faithful — 
such  as  the  rosary,  the  litanies,  of  the  Saints  and  of  the 
Blessed  Virgin,  the  Hail  Mary,  and  many  others. 

3.  Churches  are  dedicated  to  God  under  the  patronage 
and  title  of  one  or  more  saints. 

4.  Altars  are  consecrated  in  memory  of  saints,  and  within 
the  altar-stone  are  deposited  their  relics.     (Lesson  29.) 

5.  Images  are  placed  in  our  churches  and  homes,  to  be 
venerated  as  representations  and  memorials  of  the  saints. 

6.  Relics  of  the  saints  are  venerated  (Lesson  69). 

7.  The  name  of  a  saint  is  commonly  used  among  Cath- 
olics as  a  baptismal  name,  so  that  he  who  bears  it  may 
have  that  saint  as  his  special  patron  and  model. 

The  Canonization  of  a  Saint  has  two  parts, 
Beatification,  and  Canonization  properly  so  called. 
Beatification  is  a  permission  to  honor  a  holy  person 
locally.  Canonization  is  a  precept  of  the  Sovereign 
Pontiff  commanding  that  public  veneration  be  given 
to  a  holy  person  by  the  wJiole  Church.  By  beatifica- 
tion the  servant  of  God  receives  the  title  of  "Ven- 


INVOCATION  OF  SAINTS  259 

erable"  and  later  that  of  ** Blessed."  By  canon- 
ization he  acquires  the  title  of  '* Saint." 

According  to  the  opinion  of  theologians,  the  Pope  is 
infallible  in  canonizing  a  saint,  but  not  in  issuing  a  decree 
of  beatification. 

In  early  centuries  bishops  exercised,  in -their  own  dio- 
ceses, the  privilege  of  declaring  that  certain  persons  were 
deserving  of  rehgious  honor;  but  this  practice  was  gradu- 
ally abolished,  and  in  1634  Pope  Urban  VIII  reserved  to 
the  Holy  See  all  legislation  concerning  the  veneration  of 
saints. 

Canonization  is  usually  a  long  procedure,  lasting  for 
years,  and  even  for  centuries.  In  the  case  of  a  martyr  it 
may  be  completed  more  quickly,  for  it  is  necessary  only  to 
prove  clearly  the  fact  of  martyrdom  for  the  faith. 

A  non-martyr  may  be  a  confessor,  that  is,  one  who  has 
confessed  and  manifested  his  faith  by  the  holiness  of  his 
life ;  or,  in  the  case  of  a  woman,  a  virgin  or  a  non-virgin, 
according  as  her  life  has  been  spent  in  the  state  of  celibacy 
or  not. 

Long  and  thorough  investigations  are  made,  both  at  the 
scene  of  the  person's  life  and  in  Rome,  under  the  super- 
vision of  the  Congregation  of  Sacred  Rites  (Lesson  2). 
Two  important  miracles  wrought  through  the  intercession 
of  the  servant  of  God  are  required  for  beatification,  and  two 
more  for  canonization;  he  must  be  proven  to  have  pos- 
sessed virtues  "in  a  heroic  degree";  and  each  part  of  the 
process  needs,  finally,  the  approval  and  signature  of  the 
Sovereign  Pontiff. 

QUESTIONS.  I.  How  does  the  honor  we  pay  to  God 
differ  from  that  which  is  given  to  the  saints?  2.  What  is 
the  Latin  word  for  the  worship  of  God  ?  3.  For  the  homage 
given  to  the  saints?  4.  For  that  given  to  the  Blessed 
Virgin?  5.  How  old  is  the  belief  in  the  power  of  the 
saints  ? 

6.  How  does  the  Church  honor  a  saint  on  his  festival? 


260  THE  VISIBLE  CHURCH 

7.  What  do  we  mean  by  "commemorated"?  8.  What  is 
the  Martyrology  ?  9.  How  are  certain  saints  honored  daily 
in  the  Mass?  10.  When  does  the  Church  honor  all  the 
saints  ? 

11.  Mention  some  prayers  addressed  to  saints.  12.  How 
do  we  honor  the  saints  by  our  churches  and  altars  ?  13.  By 
images  and  relics  ?  14.  Why  do  we  usually  receive  a  saint 's 
name  in  Baptism? 

15.  Name  the  parts  of  the  canonization  of  a  saint.  16. 
What  is  beatification?  17.  What  is  canonization?  18. 
What  titles  are  received  by  beatification?  19.  What  title 
is  received  by  canonization  ?  20.  What  can  you  say  of  the 
Pope's  infallibility  in  this  matter?  21.  Tell  something  of 
the  history  of  canonization.  22.  How  long  is  the  process? 
23.  Which  are  the  kinds  of  non-martyr  saints?  24.  What 
proofs  of  sanctity  are  necessary  for  canonization  ?  25.  Who 
approves  each  part  of  the  process? 

Lesson  69 

IMAGES,  RELICS,  PILGRIMAGES,  INDUL- 
GENCES, JUBILEES 

Images,  which  are  sacramentals,  are  venerated 
because  they  are  portraits  of  Christ  or  of  His  holiest 
servants. 

In  early  centuries  there  was  great  opposition  to  the  use 
of  images  in  Catholic  worship.  A  sect  called  the  Icono- 
clasts, or  Image-Breakers,  declared  that  such  use  was  idol- 
atrous. The  Catholic  doctrine  concerning  the  veneration 
of  images  was  defined  by  the  Second  Council  of  Nice^  in 
787,  and  later  by  the  Council  of  Trent. 

Relics  are  bodies  or  parts  of  bodies  of  saints, 
or  objects  directly  connected  with  them  or  with  our 
Lord. 

1  Nice.     Neece. 


PILGRIMAGES  261 

They  may  be,  in  the  case  of  saints,  whole  bodies  or  parts 
thereof — even  minute  fragments  of  bones ;  or  clothing,  vest- 
ments, cloth  soaked  in  a  martyr's  blood,  etc.  In  the  case 
of  relics  of  our  Lord,  they  may  be  objects  which  are  reputed 
to  have  been  connected  with  His  life  or  sufferings,  such  as 
the  manger  of  Bethlehem,  the  nails,  fragments  of  the  True 
Cross,  etc. 

The  Church  teaches  that  relics  may  be  honored,  firstly, 
because  they  are  remains  and  memorials  of  Christ  or  of  His 
saints ;  and  secondly,  because  the  body  of  a  saint  was  sancti- 
fied by  the  saintly  soul  to  which  it  was  formerly  united,  and 
it  will  rise  again  at  the  General  Judgment,  to  be  re- 
united to  that  soul  and  glorified  with  it. 

The  honoring  of  relics  is  as  old  as  the  Church. 
In  the  days  of  persecution  the  bodies  of  the 
martyrs,  their  blood  or  their  ashes,  were  pre- 
served as  precious  relics.  In  succeeding  cen- 
turies the  number  of  venerated  relics  increased. 
Many  of  the  great  churches  of  Europe  have 
large  collections  of  them — notably  at  Rome, 
Cologne,    Aix-la-Chapelle,^    Naples,    Antwerp 

and   Padua.  Reliquary. 

In  our  churches,  relics  are  often  exposed  for 
veneration  in  a  reliquary,  resembling  an  ostensorium  (Les- 
son 30).    They  are  also  enclosed  in  altar-stones  (Lesson  29). 

Pilgrimages  are  journeys  made  to  shrines  or 
holy  places,  in  order  to  practise  penance  and  to 
perform  certain  devotions.  Such  a  journey  is  often 
the  fulfillment  of  a  vow. 

Pilgrimages  were  common  among  both  pagans  and  Jews. 
For  the  latter,  Jerusalem  was  the  Holy  City,  and  heads  of 
families  were  required  to  visit  it  for  the  celebration  of 
certain  festivals.  Among  modern  pagans,  the  Hindoos  have 
many  shrines  of  pilgrimage,  and  Mecca  is  the  centre  of  such 
devotions  among  the  Mohammedans. 

1  Aix-la-Chapelle.     Akes-lah-Shap-el'. 


262  THE  VISIBLE  CHURCH 

Among  Christians,  pilgrimages  have  been  made,  espe- 
cially to  the  Holy  Land,  from  very  early  times.  In  the 
Middle  Ages  there  were  many  shrines — scenes  of  appari- 
tions, churches  possessing  relics  of  apostles  and  martyrs, 
etc.  In  those  days  a  journey  to  a  certain  shrine  was  often 
imposed  as  a  penance,  and  its  performance  was  necessary 
to  secure  forgiveness;  but  at  the  present  time  the  Ohurch 
does  not  require  us  to  make  pilgrimages,  thougb  she  recom 
mends  them  and  grants  indulgences  for  them. 

Shrines  of  tlie  Present  Day.  Among  thesa 
we  may  mention : 

The  Holy  Land — especially  Bethlehem  and  Jerusalem. 

Kome — the  burial-place  of  Sts.  Peter  and  Paul  and  of 
countless  martyrs,  and  the  seat  of  Christ's  Vicar  on  eartL 

In  Spain,  Guadalupe,^  dedicated  to  the  Blessed  Virgin, 
and  the  shrine  of  St.  James  at  Compostella. 

In  England,  Canterbury,  the  scene  of  the  martyrdom  of 
St.  Thomas  a  Becket. 

In  Mexico,  another  shrine  of  Our  Lady  of  Guadalupe. 

In  France,  Lourdes^  and  La  Salette,^  both  shrines  of  the 
Blessed  Virgin. 

In  Canada,  at  Beaupre,*  the  shrine  of  St.  Anne. 

An  Indulgence  is  the  remission  in  whole  or 
in  part  of  the  temporal  punishment  due  to  sin  after 
sacramental  absolution.  This  remission  is  made  by 
applying  to  the  soul  the  treasure  of  merit  possessed 
by  the  Church. 

This  ' '  treasure  of  merit ' '  means  the  merits  of  Christ  and 
of  His  saints.  Those  of  our  Blessed  Saviour  were  not 
needed  by  Him,  for  He  was  sinless.  Those  of  the  saints 
often  far  exceeded  their  own  needs.     These  "superabun- 

1  Guadalupe.     Gwah-dah-loo'-pay. 

2  Lourdes.     Loord. 

8  La  Salette.     Lah  Sal-et'. 
4  Beauprfe.  Bo-pray'. 


INDULGENCES  263 

dant  merits"  are  given  by  the  Church  to  others  who  are 
in  the  state  of  grace  but  still  deserve  some  temporal  pun- 
ishment although  their  sins  have  been  forgiven. 

The  power  of  granting  indulgences  belongs  to  the  Pope, 
but  is  shared  to  a  limited  extent  by  cardinals  and  bishops. 

The  History  of  Indulgences.  In  the  days  of  persecu- 
tion, those  who  were  in  prison  awaiting  death  often  sent 
a  "letter  of  peace"  to  the  Pope  or  bishop,  offering  the 
merit  of  their  present  and  future  sufferings  for  others, 
especially  for  those  who  were  undergoing  the  severe  pen- 
ances of  those  times.  Later  on,  the  Church  allowed  the 
remission  of  such  penances  to  those  who  made  pilgrimages 
to  certain  shrines  or  took  part  in  the  Crusades.  From  the 
fifteenth  century  the  granting  of  indulgences  became  com- 
mon ;  they  were  given  at  the  canonizing  of  saints,  for  the 
reciting  of  certain  prayers,  to  the  users  of  certain  pious 
objects,  etc. 

From  the  ninth  century  the  practice  has  prevailed  of 
applying  indulgences  to  the  souls  in  purgatory. 

The  Kinds  of  Indulgences.  An  indulgence  may  be 
plenary  (Latin  plenus,  full,  complete),  remitting  all  the 
temporal  punishment — or  partial,  remitting  only  a  part 
of  it.  It  may  be  temporary  (granted  for  a  certain  period), 
or  perpetual.  It  may  be  personal  (given  to  a  certain  class 
of  persons,  such  as  a  society)  and  local  (to  be  gained  only 
in  a  designated  place).  A  real  indulgence  (Latin,  res,  a 
thing)  is  one  attached  to  some  object  and  to  be  gained  only 
by  its  owner. 

An  indulgence  "of  forty  days,"  "of  one  year,"  etc., 
signifies  that  the  person  who  gains  it  receives  (for  himself 
or  for  a  soul  in  purgatory)  remission  of  temporal  punish- 
ment equal  to  that  which  would  have  been  obtained  by  per- 
forming the  severe  canonical  penances  of  ancient  times.  It 
does  not  mean  that  our  punishment  in  purgatory  is  reduced 
by  forty  days  or  one  year. 


264  THE  VISIBLE  CHURCH 

A  Jubilee  is  a  year  of  special  indulgences 
granted  by  the  Sovereign  Pontiff. 

The  ordinary  jubilee  occurs  at  Rome  every  twenty-fifth 
year,  and  is  extended  to  the  rest  of  the  world  the  following 
year.  An  extraordinary  jubilee  may  be  granted  at  any 
time  at  the  will  of  the  Pope,  either  for  the  whole  world  or 
for  particular  localities,  and  either  for  a  whole  year  or 
for  a  shorter  period. 

In  the  Jewish  law,  every  fiftieth  year  was  a  "year  of 
jubilee,"  wherein  debts  were  to  be  forgiven,  slaves  to  be 
freed,  etc.  The  name  jubilee  is  taken  from  a  Hebrew  word 
meaning  a  horn,  or  trumpet,  because  the  Jewish  jubilee 
was  announced  by  the  blowing  of  that  instrument. 

The  first  Christian  jubilee  was  proclaimed  in  the  year 
1300,  by  Pope  Boniface  VIII,  with  the  intention  of  having 
it  occur  once  in  a  century.  Other  Pontiffs  reduced  the 
interval,  until  Paul  II,  in  1470,  prescribed  that  the  jubilee 
should  come  every  twenty-fifth  year. 

A  'plenary  indulgence  is  given  to  all  who  perform  the 
prescribed  works,  which  are  usually  fasting,  almsgiving,  the 
visiting  of  certain  churches,  confession.  Holy  Communion, 
and  prayer  for  the  intention  of  the  Holy  Father.  During 
jubilees,  confessors  have  the  power  of  absolving  from  many 
sins  and  censures  ordinarily  reserved  to  the  bishops  or 
to  the  Pope. 

QUESTIONS.  1.  Why  do  Catholics  honor  images?  2. 
What  sect  opposed  their  use?  3.  What  Councils  defined 
the  Catholic  doctrine? 

4.  What  are  relics?  5.  Mention  some  things  that  are 
considered  as  relics.  6.  Why  may  we  honor  them?  7. 
What  can  you  say  of  the  early  veneration  of  relics?  8. 
Name  some  European  collections.    9.  Describe  a  reliquary. 

10.  What  are  pilgrimages?  11.  What  can  you  say  of 
them  among  the  Jews  and  pagans  ?  12.  What  of  Christian 
pilgrimages?     13.  Name  two  centers  of  pilgrimage  in  the 


EITES  USED  IN  CATHOLIC  WORSHIP   265 

Holy  Land.  14.  "Why  do  pilgrims  go  to  Rome  ?  15.  Name 
shrines  in  Spain,  England,  Mexico,  France  and  Canada. 

16.  What  is  an  indulgence?  17.  What  is  the  "treasure 
of  merit"?  18.  Give  the  history  of  indulgences.  19.  Who 
may  grant  them  ?  20.  Name  and  define  the  kinds  of  indul- 
gences. 21.  What  is  meant  by  an  indulgence  "of  forty 
days"  or  "of  one  year"? 

22.  What  is  a  jubilee?  23.  How  often  does  the  ordinary 
jubilee  occur?  24.  What  is  to  be  said  of  extraordinary 
jubilees?  25.  What  was  the  Jewish  jubilee?  26.  Whence 
is  the  name  derived  ?  27.  When  and  by  what  Pope  was  the 
first  Christian  jubilee  proclaimed?  28.  What  Pope  pre- 
scribed every  twenty-fifth  year,  and  when?  29.  What  in- 
dulgence is  gained,  and  under  what  conditions  ?  30.  What 
power  is  given  to  confessors  ? 


Lesson  70 
RITES  USED  IN  CATHOLIC  WORSHIP 

Rites  are  ceremonies,  prayers  and  functions  of 
a  religious  body ;  the  manner  of  performing  all  serv- 
ices for  the  worship  of  God  and  the  sanctification 
of  men.  The  liturgy  is,  strictly  speaking,  the  rite 
of  the  Mass. 

In  various  parts  of  the  world  the  Mass,  the  admin- 
istration of  the  sacraments  and  the  Church's  other 
services  differ  in  the  details  of  ceremonies  according 
to  the  rite  used;  different  languages  are  also  used. 

Many  of  the  rites  employed  in  the  Eastern  Churches  are 
fully  as  ancient  as  that  which  is  used  in  our  Roman  Church. 

There  are  also,  particularly  in  the  East,  schismatic  sects 
which  fell  away  from  Catholic  unity  centuries  ago,  but 
which  have  preserved  much  of  her  doctrine  and  have  kept 
their  ancient  rites. 


266  THE  VISIBLE  CHURCH 

The  Lianguages  of  the  Church's  Ritual. 

There  are  at  the  present  time  nine  languages  in 
use  in  Catholic  worship.    They  are  as  follows ; 

1.  Latin,  used  in  our  Roman  Rite,  and  in  those  known 
as  the  Milanese  and  the  Mozarabic. 

2.  Greek,  used  largely,  though  not  exclusively,  in  the 
Byzantine  Rite,  and  by  a  part  of  the  followers  of  the 
Melchite^  Rite. 

3.  Syriac,  in  the  Syrian,  Maronite,  Chaldean  and  Mala- 
bar Rites. 

4.  Armenian,  in  the  churches  of  that  rite. 

5.  Coptic,  in  parts  of  northeastern  Africa. 

6.  Arabic,  used  by  a  part  of  the  Melchites. 

7.  Slavonic,  used  in  the  Byzantine  Rite  of  the  Slav 
races,  and  in  the  Roman  Rite  as  practised  in  Dalmatia. 

8.  Georgian,  used  by  the  inhabitants  of  the  Asiatic  prov- 
mce  of  Georgia,  who  follow  the  Byzantine  Rite. 

9.  Roumanian,  in  the  Byzantine  Rite  in  the  Roumanian 
province  of  Wallachia. 

In  all  these  cases  the  language  used  in  the  Church 's  serv- 
ices is  not  the  modern  spoken  tongue,  but  an  ancient  form 
no  longer  in  daily  use. 

Rites  Using  Ijatin.  The  Roman  Rite,  used 
commonly  in  our  churches  and  throughout  the 
greater  part  of  the  world,  is  largely  a  modification 
of  the  Galilean  Rite,  which  prevailed  at  one  time  in 
nearly  all  of  northwestern  Europe. 

In  the  Middle  Ages  there  were  many  varying  rites  in 
use  in  the  Latin  Church,  both  in  dioceses  and  in  religious 
orders.  In  1570,  when  Pope  St.  Pius  V  ordered  the  pub- 
lication of  the  Roman  Missal,  he  decreed  that  all  rites  that 
could  not  be  traced  back  more  than  two  hundred  years 
should  be  abolished.  Of  those  that  have  remained  in  use, 
we  may  mention  the  following : 

1.    The  Milanese  Bite  (often  called  the  Ambrosian,  from 

1  Melchite.     Mel'-kite. 


RITES  USED  IN  CATHOLIC  WORSHIP  267 

St.  Ambrose  of  Milan),  which  is  in  use  in  parts  of  northern 
Italy. 

2.  The  Mozarahic  Rite,  which  prevails  in  parts  of  Spain. 

3.  The  Benedictine  Rite,  differing  from  the  Roman  only 
in  regard  to  the  Divine  Office. 

4.  The  Carmelite  Rite  (also  called  the  "Rule  of  the 
Holy  Sepulchre"),  dating  from  the  twelfth  century,  and 
differing  from  the  Roman  in  the  Mass,  the  administration  of 
Extreme  Unction,  the  Office  and  the  calendar  of  saints. 

5.  The  Cistercian  Rite,  resembling  that  of  St.  Benedict 
as  regards  the  Office,  and  differing  from  the  Roman  Rite 
in  the  administration  of  Penance  and  Extreme  Unction. 

6.  The  Dominican  Rite,  unlike  the  Roman  in  the  Mass 
and  Office. 

The  Franciscans  and  several  other  orders  also  have 
rituals  differing  more  or  less  from  the  Roman  Rite. 

The  Byzantine  Rite  is  in  use  in  Greece,  Rus- 
sia, parts  of  southern  Italy  and  Sicily,  and  various 
provinces  of  the  East.  The  language  of  worship 
varies  in  different  regions.  Greek  is  used  for  the 
most  part,  but,  as  stated  above,  Slavonic,  Georgian 
and  Roumanian  are  employed  in  certain  places. 

In  the  Uniat  Greek  Church  (that  which  is  united  to 
Rome)  three  liturgies  are  used,  according  to  the  feast  or 
the  season — that  known  as  the  Rite  of  St.  John  Chrysostom 
on  most  of  the  days  of  the  year ;  that  of  St.  Basil  on  certain 
Lenten  days;  and  the  "Liturgy  of  the  Pre-Sanctified "  at 
times  during  Lent  when  Mass  is  not  said. 

The  Byzantine  Rite,  as  modified  for  use  in  Russia,  is 
known  as  the  Ruthenian  Rite. 

Other  Asiatic  Liturgies.  The  Syrian,  Zlar^ 
onite,  Chaldean  and  Malabar  Rites  use  the  ancient 
Syriac  tongue,  and  their  liturgies  differ  consider- 
ably one  from  another. 


268  THE  VISIBLE  CHURCH 

The  Syrian  Uniats  use  the  "Liturgy  of  St.  James,"  as 
do  the  Maronites,  who  dwell  in  the  vicinity  of  Mt.  Lebanon, 
and  the  followers  of  the  Malabar  Rite,  in  India. 

African  Rites.  A  small  number  of  Catholics 
in  Egypt  and  along  the  upper  Nile  follow  the  Coptic 
Rite,  using  the  ancient  Coptic  language,  which  is 
said  to  have  been  the  tongue  of  the  Pharaohs ;  and 
it  is  the  language  of  worship  also  for  those  who  ob- 
serve the  Abyssinian  Rite,  sometimes  called  the 
Ethiopian,  further  south  in  the  continent  of  Africa. 

QUESTIONS.  1.  What  do  we  mean  by  rites?  2.  How 
ancient  are  the  Eastern  rites?  3.  "What  are  schismatic 
sects  ? 

4.  Name  the  language  used  at  present  in  Catholic  wor- 
ship. 5.  In  what  rites  is  Latin  used?  6.  Greek?  7.  Syr- 
iac?  8.  Armenian?  9.  Where  is  Coptic  used?  10.  Who 
use  Arabic  ?  11.  In  what  rites  is  Slavonic  used  ?  12.  Who 
use  Georgian,  and  in  what  rite?  13.  Where  is  Roumanian 
used,  and  in  what  rite?  14.  Are  these  languages  modern 
in  their  form  ? 

15.  What  can  you  say  of  the  Roman  Rite  ?  16.  By  whom 
and  when  was  a  decree  issued  abolishing  various  rites? 
17.  Name  some  existing  rites  using  Latin.  18.  What  can 
you  say  of  the  Milanese  Rite  ?  19.  Where  is  the  Mozarabic 
Rite  used?  20.  How  does  the  Benedictine  differ  from  the 
Roman  ?  21.  What  can  you  say  of  the  Carmelite  Rite  ?  22, 
Of  the  Cistercian  Rite?     23.  Of  the  Dominican  Rite? 

24,  Where  is  the  Byzantine  Rite  in  vogue,  and  what 
languages  are  used  in  it?  25.  What  do  we  mean  by  the 
Uniat  Greek  Church,  and  what  three  liturgies  are  used  in 
its  worship  ?    26.  What  is  the  Ruthenian  Rite  ? 

27.  What  rites  use  ancient  Syriac?  28.  What  is  the 
name  of  the  liturgy  used  by  the  Syrian  Uniats,  and  what 
other  rites  use  it  also? 

29,  Which  are  the  African  Rites,  and  what  language  do 
they  use  ? 


INDEX 


AbBATIAL  Church,  242 

Abbot,  22 

Ablegate,  8 

Absolution,  at  Funerals,  207 

Absolution,  Form  of,  53 

Abstinence,  255 

Abyssinian  Rite,  268 

Acolyte,  at  Mass,  91 

Acolyte,  Order  of,  62 

Acts,  the,  211 

"Adeste,  Fideles,"  229 

"Ad  Limina"  Visit,  16 

Adoration  of  the  Cross,  123, 

"Adoro  Te  Devote,"  227 

Advent,  174 

Affinity,  Impediment  of,  80 

African  Rites,  268 

Agnus  Dei,  166 

"Agnus  Dei,"  in  Mass,  107 

Aisle,  246 

Alb,  133 

Alleluia,  in  Mass,  96 

All  Saints'  Day,  183. 

All  Souls'  Day,  183 

"Alma  Redemptoris  Mater," 

Alpha  and  Omega,  235 

Altar,  111 

Altar-Bread,  113 

Altar-Cards,  113 

Altar-Cloths,  112 

Altar  of  Repose,  187 

Altar,  Privileged,  151,  252 

Altar-Stone,  111 

Ambo,  98 

Ambrosian  Rite,  266 

Ambry,  157 

A.  M.  D.  G.,  235 

Amice,  132 

A.M.,  Monogram,  235 

Anchorite,  22 

Anchor,  Symbol,  238 

Angelical  Salutation,  210 

Angelic  Hymn,  94 


187 


228 


269 


Angelus,  163 
Anniversary  Mass,  91 
Annunciation,  Feast  of,  181 
Anointings  at  Baptism,  41,  42 
Anointings  in  Ext.  Unction,  57 
Ansated  Cross,  122 
Antependium,  112 
Apostles'  Creed,  211 
Apostleship  of  Prayer,  204,  251 
Apostolic  Blessing,  58 
Apostolic  Delegate,  8 
Apostolic  Delegate  in  U.  S.,  19 
Apostolic  Indulgence,  145 
Apostolic  Legate,  8 
Apostolic  Vicar,  8,  12 
Apse,  247 
Arch,  244,  247 
Archbishop,  11 
Archconfraternity,  250 
Archdiocese,  11 

Archiepiscopal  Cross,  122,  123 
Architecture,  243 
Ascension  Day,  181 
Ashes,  170 
Asiatic  Rites,  267 
Asperges,  126 
Association,  Pious,  250 
Assumption,  Feast  of,  182 
Attorney,  Diocesan,  17 
Auditor,  17 
Augustinians,  23 
Auxiliary  Bishop,  12 
Ave  Maria,  210 
"Ave,  Maris  Stella,"  227 
"Ave,  Regina  Coelorum,"  228 

BaLDACCHINO,  247 
Balm,  or  Balsam,  48 
Banner,  Symbol,  239 
Banns,  77 
Baptismal  Font,  41 
Baptismal  Vows,  41 
Baptismal  Water,  125 


270 


INDEX 


Baptism,  Ceremonies  of,  39 

Basilica,  242 

Bay,  246 

Beads,  143 

Beatification,  258 

Belfry,  245 

Bell,  at  Mass,  104 

Bell,  Passing,  165 

Bells,  Church,  162 

Belt  of  St.  Monica,  etc.,  169 

"Benedicamus  Domino,"  109 

Benedictine  Rite,  267 

Benedictines,  23 

Benediction  of  Bl.  Sacrament,  196 

Betrothal,  77 

Bible,  190 

Biretta,  132 

Bishop,  10,  11 

Bishop's  Ring,  15 

Bishop's  Secretary,  18 

Bishop's  Vestments,  13 

Bl.  Sacrament,  Beads  of  the,  147 

Bl.  Sacrament,  Benediction  of, 

196 
Blessed  Virgin,  Litany  of,  215 
Blessed  Virgin,  Medals  of,  168 
Blessing,  Apostolic,  58 
Blessing  Before  Meals,  212 
Blessing,  in  Mass,  109 
Blessing,  Nuptial,  73 
Blessing  of  Holy  Oils,  157 
Blessing  of  Holy  Water,  127 
Blessing  of  New  Fire,  188 
Board  of  Examiners,  18 
Books,  the  Church's,  193 
Bread  for  Mass,  113 
Breviary,  193 
Brigittine  Beads,  146 
Brigittine  Indulgence,  146 
Broad  Stole,  138 
Brothers  of  Mary,  29 
Brothers  of  the  Christian  Schools, 

27 
Bugia,  161 
Burse,  116,  117 
Buttress,  245 

Byzantine  Architecture,  244 
Byzantine  Rite,  267 

Calendar,  Gregorian,  175 
Calendar,  Julian,  176 


Calendar,  the  Church's,  174 

Candle,  at  Baptism,  42 

Candlemas  Day,  159,  181 

Candle,  Paschal,  161,  188 

Candles,  112,  159 

Candlestick,  Symbol,  239 

Candle,  Triple,  188 

Candle,  Votive,  161 

Canon,  91 

Canoness,  31 

Canonical  Hours,  194 

Canonization,  258 

Canon  of  the  Mass,  102 

Canons,  Chapter  of,  18,  91 

Canticle,  226 

Capitular  Mass,  91 

Cappa  Magna,  14 

Capuchin  Friars  Minor,  24 

Cardinal,  6 

Cardinal's  Hat,  7 

Cardinals  in  U.  S.,  19 

Carmelite  Rite,  267 

Cassock,  132 

Cassock,  Bishop's,  15 

Catafalque,  207 

Catechumen,  156 

Catechumens,  Oil  of,  155 

Cathedral,  242 

Catholics  in  U.  S.,  20 

Celibacy,  63 

Celtic  Cross,  122 

Censer,  171 

Censor  of  Books,  18 

Chaldean  Rite,  267 

Chalice,  115 

Chalice,  Symbol,  239 

Chalice-Veil,  116 

Chancel,  246 

Chancellor,  17 

Chant,  Gregorian,  222 

Chapel,  242 

Chaplain,  19 

Chaplet,  Little,  of  Imm.  Cone, 

147 
Chapter  of  Canons,  18,  91 
Chasuble,  134 
Children  of  Mary,  251 
Chi-Rho,  236 
Chrisma,  Monogram,  236 
Chrism,  Holy,  48,  156 
Christian  Brothers,  27 


INDEX 


271 


Christmas  Day,  179 
Church,  242 
Church  Bells,  162 
Churches  in  U.  S.,  19 
Churching,  219 
Church  Music,  221 
Ciborium  ( Canopy ) ,  247 
Ciborium  (Vessel),  116 
Cincture,  133 

Circumcision,  Feast  of,  179 
Cistercian  Rite,  267 
Cistercians,  24 
Clandestinity,  82 
Clementine  Instruction,  200. 
Clerestory,  247 
Clergy,  1 
Cloister,  248 

Cloistered  Communities,  31 
Coadjutor  Bishop,  12 
Collateral  Line,  79 
Collation,  255 
Collect,  in  Mass,  95 
Collection,  Offertory,  100 
College  of  Cardinals,  6 
College,  Sacred,  6 
Collegiate  Church,  243 
Colors,  Liturgical,  130 
Column,  246 

Commemoration  of  the  Dead,  105 
Commem.  of  the  Living,  102 
Committee  of  Vigilance,  18 
Communion,  108 
Communion  of  Saints,  205 
Communion  Paten,  117 
Communities,  Eeligious,  22 
Compline,  195 
Conclave,  3 
Concursus,  19 
Confession,  51 
Confessional,  51 
Confirmation,  47 
Confiteor,  211 
Confraternity,  250 
Congregation  of  Sacred  Rites,  7 
Congreg.  of  the  Council,  7 
Congreg.  of  the  Holy  Cross,  29 
Congreg.  of  the  Holy  Office,  7 
Congreg.  of  the  Inquisition,  7 
Congreg.  of  the  Mission,  27 
Congreg.  of  the  Passion,  26 
Cong,  for  Propag.  of  Faith,  7 
Congregations,  Roman,  7 


Consanguinity,  79 

Consecration  Crosses,  248 

Consecration,  in  Mass,  103 

Consistory,  Sacred,  7 

Consultors,  Diocesan,  18 

Conventual  Mass,  91 

Cope,  136 

Coptic  Rite,  268 

Corbel,  247 

Cords,  Blessed,  169 

Corinthian  Capital,  243 

Coronation  of  Pope,  3 

Corporal,  116 

Corporation,  Parish,  19 

Corpus  Christi,  Feast,  182 

Council,  Congreg.  of  the,  7 

Councils  of  the  Church,  8 

Credence  Table,  112 

Creed,  in  Mass,  98 

Creed,  Nicene,  98 

Creed,  the  Apostles',  211 

Crib,  Christmas,  179 

Crime,  Impediment  of,  80 

Crosier,  15 

Crosier  Indulgence,  146 

Cross,  121 

Cross,  Adoration  of  the,  123,  187 

Crosses,  Consecration,  248 

Crosses,  Varieties  of,  122 

Cross,  Pectoral,  15 

Cross,  Sign  of  the,  119 

Cross,  Symbol,  231 

Cross,  the  True,  121 

Crown  of  Our  Saviour   (Beads), 

146 
Crown  of  Thorns,  Symbol,  236 
Crown,  Symbol,  238 
Crucifix,  123 
Crucifix,  Altar,  112 
Cruets,  113 
Crux  Ansata,  122 
Crypt,  248 
Curate,  19 
Curfew,  164 
Curia,  Roman,  7 

Daily  Prayers,  Our,  209 
Dalmatic,  138 
Daughters  of  Charity,  36 
Deacon,  65 
Deaconess,  31 


272 


INDEX 


Dead,  Services  for,  205 

Deans,  Rural,  18 

Decade,  144 

Defender  of  the  Tie,  18 

Denfensor  Vinculi,  18 

Delegate,  Apostolic,  8 

"Dies  Irte,"  97,  228 

Difference  of  Worship,  81 

Diocesan  Attorney,  17 

Diocesan  Bishop,  12 

Diocesan  Consultors,  18 

Diocesan  Synod,  9 

Diocesan  Tribunal,  17 

Diocese,  10 

Direct  Line,  79 

Diriment  Impediment,  78 

Dismissal,  in  Mass,  109 

"Disparitas  Cultus,"  81 

Dispensation,  76 

Divine  Office,  194 

Divine  Providence,  Sisters  of,  36 

Domestic  Prelate,  17 

Dominican  Indulgence,  145 

Dominican  Rite,  267 

Dominicans,  24 

Doric  Capital,  243 

Douav  Bible,  191 

Dove,'  Symbol,  232 

Doxology,  Greater,  94 

Dragon,  Symbol,  232 

Dulia,  257 

Dying,  Litany  of  the,  214 

Easter,  Date  of,  174 

Easter  Sunday,  181 
Easter  Water,  126 
Election  of  a  Pope,  2 
Election  of  Bishops,  12 
Elevation,  in  Mass,  104 
Ember  Days,  256 
Embolism,  106,  209 
Embrasure,  245 
"Ephpheta,"  41 
Epiphany,  179 
Episcopacy,  1,  10. 
Epistle,  in  Mass,  96 
Error,  Impediment  of,  78 
Ethiopian  Rite,  268 
Eucharist,  Symbols  of,  239 
Evangelists,  Symbols  of,  237 
Examiners,  Board  of,  18 


Examiners,  Synodal,  Vt 
Excommunication,  54 
Exempt  Bishop,  12 
Exorcism,  57,  128 
Exorcism,  at  Baptism,  40 
Exorcist,  Order  of,  61 
Exposition,  Mass  of,  200 
"Exsultet,"  188,  228 
Extreme  Unction,  55 

Faculties  for  Confession,  51 

Fasting,  254 

Fasting  Before  Communion,  108 

Father-General,  22 

Fear,  Impediment  of,  81 

Feasts  of  the  Church,  174 

Festivals,  177 

Finial,  245 

First  Friday,  204 

Fisherman's  Ring,  4 

Fish,  Sign  of  the,  233 

Five  Scapulars,  the,  150 

Five  Wounds,  Beads  of  the,  147 

Font,  Baptismal,  41 

Font,  Blessing  of  the,  188 

Font,  Holy  Water,  127 

Forty  Hours'  Adoration,  199 

Franciscan  Beads,  146 

Franciscan  Brothers,  24 

Franciscans,  24 

Friars  Minor,  24 

Fruits  of  the  Mass,  88 

Funeral  Rites,  206 

Gargoyle,  245 

Gaudete  Sunday,  131 
General  Council,  8 
Gloria,  in  Mass,  94 
Gloves,  Bisliop's,  14 
Godparents,  44 
Gong,  104 
Good  Friday,  187 
Good  Shepherd,  Sisters,  33 
Gospel,  at  Mass,  97 
Gospel,  Last,  109 
Gothic  Architecture,  244 
Grace  After  Meals,  212 
Gradual,  in  Mass,  96 
Grapes,  Symbol,  239 
Greater  Doxology,  97 


INDEX 


273 


Greater  Patriarch,  ]l 
Grecian  Architecture,  24i 
Greek  Cross,  122 
Greek  Rite,  266 
Gregorian  Calendar,  175 
Gregorian  Chant,  222 
Gregorian  Water,  125 
Gremiale,  14 
Groining,  247 

Hail  mary,  209 

Halo,  236 

Heart,  Symbol,  239 

Hermit,  22 

Hierarchy,  1 

High  Mass,  91 

Hindering  Impediments,  76 

Holy  Chrism,  48,  156 

Holy  Cross,  Cong,  of  the,  29 

Holy  Cross,  Sisters  of  the,  37 

Holydays  of  Obligation,  177,  178 

Holy  Family,  Society  of,  252 

Holy  Gliost,  Fathers  of  the,  28 

"Holy  God,"  229 

Holy  Name,  Feast  of  the,  180 

Holy  Name,  Litany  of  the,  217 

Holy  Name  Society,  251 

Holy  Office,  Cong,  of  the,  7 

Holy  Oils,  155 

Holy  Orders,  59 

Holy  Thursday,  187 

Holy  Saturday,  188 

Holy  See,  4 

Holy  Water,  125 

Holy  Week,  184 

Humeral  Veil,  136 

Hymns,  227 

HyperduUa,  257 

I.  H.  S.,  235 

Images,  260 

Immac.  Conception,  Feast,  183 
Immac.  Concep.,  Chaplet  of,  147 
Immac.  Concep.,  Medal  of,  168 
Immac.  Concep.,  Scapular,  153 
Immac.  Heart  of  Mary,  Sisters 

Servants  of  the,  37 
Impediments,  Matrimonial,  76 
Impotence,  Impediment  of,  81 
Incense,  171 
Incensing  at  Mass,  93,  172 


Indissolubility  of  Marriage,  74 

Indulgences,  262 

Indulgences  of  the  Rosary,  145 

Infallibility,  2 

"In  Articulo  Mortis,"  57 

"In  Partibus  Infidelium,"  12 

Inquisition,  Cong,  of  the,  7 

I.  N.  R.  I.,  123 

Instruments  of  the  Passion,  239 

Intention  of  Celebrant,  87 

Intentions  for  Masses,  88 

Interdict,  54 

Introit,  93 

Invocation  of  Saints,  257 

Ionic  Capital,  243 

Irremovable  Rector,  19 

"Ite,  Missa  Est,"  1U9 

Jesuits,  26 

Jubilee,  264 
"Judica  Me,"  89 
Jurisdiction  for  Confession,  51 
Jurisdiction,  Hierarchy  of,  1 

Keys,  Symbol,  240 
Keystone,  246 
Kiss  of  Peace,  107 
Knights  of  Columbus,  253 
Kyrie  Eleison,  in  Mass,  94 

L^TARE  Sunday,  131,  185 

Lamb,  Symbol,  231 

Lamentations,  186 

Lamps,  161 

Lamp,  Sanctuary,  112 

Languages,  Liturgical,  266 

Lantern,  246 

Last  Gospel,  109 

Latin,  at  Mass,  88 

Latin  Cross,  122 

Latria,  257 

'•Lauda,  Sion,"  97,  228 

Lauds,  194 

Lavabo,  in  Mass,  100 

Lazarists,  27 

"Lead,  Kindly  Light,"  229 

League  of  Sacred  Heart,  204,  251 

Lectern,  247 

Lector,  Order  of,  61 

Legal  Relationship,  76,  80 


274 


INDEX 


Legate,  Apostolic,  8 

Lent,  174,  184 

Lenten  Masses,  185 

"Letter  of  Peace,"  261 

Libera,  207 

Lily,  Symbol,  234 

Lion,  Symbol,  232 

Litany,  213 

Little  Sisters  of  the  Poor,  32 

Liturgical  Books,  193 

Liturgy,  265 

Liturgy  of  St.  James,  268 

Living  Rosary,  252 

Lord's  Prayer,  the,  209 

Loreto,  Litany  of,  215 

Low  Mass,  91 

Luna,  117 

Major  Orders,  63 

Malabar  Rite,  267 

Maltese  Cross,  122 

Maniple,  134 

Manteletta,  14 

Marists,  28 

Maronite  Rite,  267 

Marriage  Laws,  74 

Martyrology,  258 

Mass^  86 

Mass-Book,  113 

Mass  for  Peace,  199 

Mass  Intentions,  88 

Masses,  Kinds  of,  90 

Mass,  Fruits  of  the,  88 

Mass,  Nuptial,  72 

Mass  of  Exposition,  199 

Mass  of  Reposition,  199 

Mass  of  the  Pre-Sanctified,  188 

Mass,  Requiem,  91 

Mass,  Votive,  91 

Matins,  194 

Matrimonial  Impediments,  76 

Matrimony,  Ceremonies  of,  70 

Maundy  Thursday,  187 

Medals,  167 

Medal,  Scapular,  154 

Melchite  Rite,  266 

Merlons,  245 

Metropolitan,  11 

Milanese  Rite,  266 

Minor  Conventuals,  24 

Minor  Orders,  60 

"Miraculous  Medal."  168 


"Missa  Cantata,"  91 

Missal,  113,  193 

"Missa  pro  Pace,"  199 

Mission  Church,  243 

Mitre,  14 

Mixed  Religion,  Imped,  of,  76 

Monasteries,  22 

Monk,  23 

Monograms,  235 

Monsignor,  16 

Monstrance,  117 

"Month's  Mind"  Mass,  91 

Mosaics,  244 

Most  Bl.  Trinity,  Scap.  of,  153 

Mother-General,  22 

Mother  Superior,  22 

"Motu  Proprio"  on  Music,  222 

Mount  Caramel,  Scapular  of,  150 

Mozarabic  Rite,  267 

Mozzetta,  15 

Mullion,  247 

Music,  Church,  221 

Mysteries  of  tlie  Rosary,  144 

NaRTHEX,  246 

Nave,  245 

"Ne  Temere"  Decree,  83 

New  Fire,  Blessing  of,  188 

Nicene  Creed,  98 

Nimbus,  236 

None,  194 

"Non  Intres,"  207 

Notary,  17 

Notes,  Musical,  223 

Notre  Dame,  Sisters  of,  32 

Nuncio,  8 

Nuno,  33 

Nuptial  Blessing,  73 

Nuptial  Mass,  72 

Oath  at  Ordination,  69 
Oblate  Fathers  of  Mary  Immac, 

28 
Octave,  178 
Offertory,  100 
Offertory  Collection,  100 
Office,  Divine,  194 
Officers  of  a  Diocese,  17 
Office,  Holy,  Cong,  of  the,  7 
Official,  17 
Oil  in  Sanctuary  Lamp,  112 


INDEX 


275 


Oil  of  Catechumens,  155 

Oil  of  the  Sick,  65,  156 

Oils,  Holy.  155 

Oil-Stock,  57 

Olive-Branch,  Symbol,  234 

"Orate,  Fratres,"  in  Mass,  101 

Oratory,  242 

Order,  Hierarchy  of,  1 

Order  of  Preachers,  24 

Orders,  Holy,  Ceremonies  of,  59 

Orders,  Religious,  22 

Ordination,  59 

Organ,  224 

"0  Salutaris,"  227 

Ostensorium,  117 

Our  Father,  the,  209 

Pall,  iie 

Pallium,  4,  11 
Palms,  170 
Palm,  Symbol,  234 

'•Pange,  Lingua,"  227 

Papacy,  1 

Papal  Mass,  90 

Parish,  19 

Parish  Church,  243 

Parochial  Mass,  91 

Paschal  Candle.  161,  188 

Passing  Bell,  165 

Passionists,  26 

Passion,  Red  Scap.  of,  152 

Passion  Sunday,  186 

Pastor,  18 

Paten,  115 

Paten,  Communion,  117 

Pater  Noster,  in  Mass,  105 

Patriarch,  11 

Patriarchal  Cross,  122 

Pauline  Privilege,  75 

Paulists,  27 

Pectoral  Cross,  15 

Pediment,  243 

Pelican,  Symbol,  232 

Penance,  Sacrament  of,  51 

Pendent,  246 

Penitentiary,  Sacred,  8 

Pentecost,  181 

Permanent  Rector,  19 

Perpetual  Rosary,  252 

Petei-spence,  4 

Physical  Impotency,  Imped.,  81       | 


Pilaster,  246 

Pilgrimage,  261 

Pillar,  246 

Pinnacle,  245 

Pious  Association,  250 

Pious  Congregation,  22 

Pious  Society,  22 

Piscina,  248 

Placeat,  in  Mass,  109 

Plain  Chant,  222 

Plenary  Council,  9 

Pluviale,  136 

Pontiff,  Sovereign,  3 

Pontifical,  195 

Pontifical  Mass,  90 

Pope,  2 

Porch,  245 

Porter,  Order  of,  61 

Portico,  245 

Postcommunion,  108 

Power  of  Veto,  3 

Prayers  After  Mass,  109 

Prayers  at  Meals,  212 

Prayers,  Daily,  209 

Predella,  247 

Preface,  101 

Prefect  Apostolic,  12 

Prelate,  16 

Presentation,  Sisters  of  the,  32 

Previous  Marriage,  Imped,.  81 

Prie-Dieu,  247 

Priest,  18 

Priesthood,  67 

Primate,  11 

Prime,  194 

Prior,  22 

Privileged  Altar,  151,  252 

Privileges,  Scapular,  150 

Processional  Cross,  123 

Procurator  Fiscalis,  17 

Profession  of  Faith,  41 

Promoter  of  Justice,  17 

Propaganda,  7 

Propag.  of  Faith,  Congreg.,  7 

Protonotary  Apostolic,  16 

Providence,  Sisters  of,  36 

Province,  11 

Provincial  Council,  9 

Psalm,  224 

Public  Propriety,  Imped-  of,  81 

Pulpit,  245 


276 


INDEX 


Purification  B.  V.  M.,  Feast,  181 
Purificator,  116 
Pyx,  117 

Quarter  Tenses,  256 
Quatrefoil,  247 

Rabbi,  132 

Reader,  Order  of,  61 

Rector,  18 

Redemptorists,  24 

Referee,  17 

"Regina  Cceli,"  164,  228 

Relationship,  Legal,  76,  80  ^ 

Relationship,  Spiritual,  45,  80 

Relics,  260 

Relics  in  Altars,  111 

Religious  Communities,  22 

Religious  Life  for  Women,  31 

Religious  Medals,  167 

Religious  of  the  Sac.  Heart,  33 

Religious  Societies,  250 

Reliquary,  261 

Renaissance  Architecture,  244 

Reposition,  Mass  of,  199 

Repository,  187 

Requiem  Mass,  91,  206 

"Requiescant  in  Pace,"  109 

Reredos,  247 

Reserved  Case,  51 

Ring,  Bishop's,  15 

Ring,  Fisherman's,  4 

Ring,  Wedding,  71 

Rites,  265 

Rites,  Cong,  of  Sacred,  7 

Ritual,  195 

Rochet,  14 

Rogation  Days,  214 

Roman  Architecture,  243 

Roman  Rite,  266 

Rood-Screen,  246 

Rosary,  142 

Rosary,  Living,  252 

Rosary,  Perpetual,  252 

Rosary,  Society,  252 

Rose,  "Symbol,  235 

Rose-Window,  247 

Rota,  8 

Rubric,  193 

Rural  Dean,  18 

Ruthenian  Rite,  267 


SaBBATINE  Indulgence,  150 

Sacramentals,  119 

Sacrarium,  248 

Sacred  College,  6 

Sacred  Consistory,  7 

Sacred  Heart,  Badge  of,  204 

Sacred  Heart,  Devotion  to,  202 

Sacred  Heart,  Feast  of,  204 

Sacred  Heart,  League  of,  205,  251 

Sacred  Heart,  Litany  of,  218 

Sacred  Heart,  Religious  of,  33 

Sacred  Orders,  63 

Sacred  Penitentiary,  8 

Sacred  Vessels,  115 

Sacristy,  248 

Saints,  Canonization  of,  258 

Saints,  Invocation  of,  257 

Saints,  Litany  of  the,  214 

Salt,  128 

Salt  at  Baptism,  40 

"Salve  Regina,"  228 

Sanctuary,  246 

Sanctuary  Lamp,  112 

Sanctus,  in  Mass,  101 

Sandals,  Bishops,  14 

Sandals,  Monk's,  28 

Scapular  Society,  252 

Scapular  Medal,  154 

Scapular  Privileges,  150 

Scapulars,  148 

Scapulars,  the  Five,  150 

School  Sisters  of  N.  Dame,  32 

Scourge,  Symbol,  241 

Secretary,  Bishop's,  18 

Secret  Prayers,  in  Mass,  108 

Secular  Priest,  18 

Sequence,  in  Mass,  97 

Sermon,  at  Mass,  98 

Serpent,  Symbol,  233 

Server  at  Mass,  91 

Services  for  the  Dead,  206 

"Servus  Servorum  Dei,"  3 

Seven  Dolors,  Scap.  of.  153 

Sext,  194 

Shamrock,  Symbol,  240 

Ship,  Symbol,  238 

Shrines,  262 

Signature,  8 

Sign  of  the  Cross,  119 

Sign  of  the  Fish,  233 

Sisters  of  Charity,  36 


INDEX 


277 


Sisters  of  Div.  Providence,  36 

Sisters  of  the  Good  Shepherd,  38 

Sisters  of  H.  C.  J.,  37 

Sisters  of  Mercy,  32 

Sisters  of  N.  Dame  of  Namur,  32 

Sisters  of  Providence,  36 

Sisters  of  St.  Benedict,  33 

Sisters  of  St.  Dominic,  36 

Sisters  of  St.  Francis,  35 

Sisters  of  St.  Joseph,  35 

Sisters  of  the  Holy  Cross,  37 

Sisters  of  Most  Prec.  Blood,  36 

Sisters  of  the  Presentation,  32 

Sisters  Servants  of  I.  H.  M.,  37 

Skull,  Symbol,  241 

Societies,  250 

Society  of  Jesus,  20 

Society  of  Mary  of  Paris,  29 

Sodalities,  250 

Soffit,  246 

Solemn  Mass,  90 

Soutane,  132 

Sovereign  Pontiff,  3 

Spandrel,  246 

Spire,  245 

Spiritual  Relationship,  80 

Sponsors,  at  Baptism,  44 

Sponsors  at  Confirmation,  49 

Sponsorship,  Impediment,  45 

Springer,  246 

"Stabat  Mater,"  97,  228 

Stalls,  247 

St.  Andrew's  Cross,  122 

Station,  for  Mass,  243 

Stations  of  the  Cross,  139 

St.  Benedict's  Medal,  168 

St.  Christopher's  Medal,  168 

Steeple,  245 

St.  Francis,  Cord  of,  169 

Stijiends,  88 

St.  John  the  Baptist,  Feast,  182 

St.  Joseph,  Feast  of,  181 

St.  Joseph,  Litany  of,  218 

St.  Monica,  Belt  of,  169 

Stockings,  Bishop's,  14 

Stole,  134 

Stole,  Broad,  138 

Stole,  Deacon's,  134 

Sts.  Peter  and  Paul,  Feast  of,  182 

St.  Thomas  Aquinas,  Cord  of,  169 


St.  Vincent  de  Paul  Society,  252 

Subdeacon,  64 

Suffragan  Bishop,  12 

Sulpicians,  28 

Sun,  Symbol,  241 

Superior-General,  22 

Surplice,  137 

Suspension,  54 

Swastika,  122 

Symbols,  211 

Synodal  Examiners,  17 

Synodal  Judge,  17 

Syriac  Rite,  267 

Tabernacle,  hi 

Tabernacle  Veil,  111 

Tables  of  the  Law,  Symbol,  240 

"Tantum  Ergo,"  227 

Tau  Cross,  122 

"Te  Deum,"  226 

Temporal  Sovereignty,  3 

Tenebrae,  186 

Terce,  194 

Testament,  190 

Third  Order  Regular  of  St.  Fran- 
cis, 24 

Third  Order  of  St.  Francis, 
Sisters  of  the,  35 

Third  Order  Regular  of  St.  Fran- 
cis, Sisters  of  the,  35 

Third  Orders,  149 

Tiara,  4 

Titular  Archbishop,  11 

Titular  Bishop,  12 

Tonsure,  59 

Tower,  Church,  245 

Tower  of  David,  Symbol,  240 

Tract,  in  Mass,  96 

Transept,  246 

Transubstantiation,  102 

Trappists,  24 

Trefoil,  247 

Triangle,  Symbol,  240 

Tribural,  Didcesi-n,  17     ;   ;  "^    .; 

Tribunals,  R'imaa,  7      '  '■   ]']• 

Trinity,  Most  Bl.,  Sca'p.  of,  153 

Trinity  Sunday,  182 

Trinity,  Svnbols  of  the,  !>A0 

Triple  Oi^adle,  18^5      - '•   •,'■ 

True  Cro.ss,  the,  121 


278 


INDEX 


Trustees,  Parish,  19 
Tunic,  137 
Tympanum,  243 

UnIAT,  267,  268 
Ursuline  Nuns,  33 

Veil,  Chalice,  116 

Veil,  Humeral,  136 

Veil,  Tabernacle,  111 

"Veni,  Creator  Spiritua,"  228 

"Veni,  Sancte  Spiritus,"  97 

"Verbum  Supernum  Prodiens,' 

227 
Vespers,  194 
Vessels,  Sacred,  115 
Vestments,  129 
Vestments,  Bishop's,  13 
Vestry,  248 
Veto,  Power  of,  3 
Viaticum,  56 
Vicar  General,  17 
Vicars,  Apostolic,  8,  12 
"Victimse  Paschali,"  97 
"Vidi  Aquam,"  126 
Vigilance,  Committee  of,  18 
Vigil,  178 
Vincentians,  27 


Violence,  Impediment  of,  81 
Virtues,  Symbols  of  the,  239 
Visit  "ad  Limina,"  16 
Visitation  Nuns,  33 
Volute,  243 
Votive  Candle,  161 
Votive  Mass,  91 
Vow,  Impediment  of,  76,  78 
Vows,  Baptismal,  41 
Vows  of  Religious,  31 
Vulgate,  191 

Washing  of  Fingers,  loo 

Water,  Baptismal,  125 

Water,  Easter,  126 

Water,  Gregorian,  125 

Water,  Holy,  125 

Water  of  Consecration,  125 

Way  of  the  Cross,  139 

Wheat,  Symbol,  239 

White  Cloth  at  Baptism,  41 

Whitsunday,  182 

Wine  for  Mass,  113 

Witnesses  at  Marriage,  70,  83 

Youth,  impediment  of,  81 

ZUCCHETTO,  15 


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